THE  LIBRARIES 


Bequest  of 

Frederic  Bancroft 

1860-1945 


I 


1' 


^^'H.:t 


»^' 


'f^ 

^^^ 


BRIEF   HISTORY 


OF  THE 


REGULAR  BAPTISTS, 


I'RINCIPALT,Y  or 


SOUTHERN    ILLINOIS, 


BY 


ACHILLES  COFFEY. 

TO  WHICH  AX  APPENDIX  IS  AllDED  BY 

THIO  MAS    J.   CARR. 


"I  will  fho  leave  in  tliu  'uldst  of  ihee  an  afflicted  and  poor 
people,  aiid^tat*}'  ^h^.i'i  ''rus*^  ir  t'hs  Rame'of  the  Lord." — Zeph. 
iii.  12.  ' 


PADUCAH,  KY.: 

Martin  ct  Co.,  Steam  Printers  and  Binders, 

1  877. 


CCC4 


'ifCG^S 


Entered,  according  to  Act  of  Congress,  in  the  year  1877,  by 

ACHILLES  COFFEY. 

in  the  oflBce  of  the  Librarian  of  Congress,  at  Washington. 


,<-«-c,<:cccti  etc        t, 

e      eit  t       cc      ctici 


RIOGRAFIIY  OF  ELDER  A.  COFFEY. 


TJAVING  l)eeii  intimately  acquainted  with  Elder  A. 
Coffey  for  the  last  forty  years,  and  believing  that  it 
will  not  be  amiss,  I  will  therefore  give  a  short  history  of 
his  life. 

He  was  born  in  Wayne  County,  Kentucky,  July  the 
30th,  A.  D.  1806.  In  the  year  1813,  the  time  of  the 
British  war,  his  parents  moved  to  the  territory  of  Indiana, 
Jefferson  County,  and  settled  four  miles  from  the  fort. 
Here  they  suffered  many  privations  and  fears,  insomuch 
that  they  remained  only  one  year.  Thence  they  removed 
to  Washington  County,  and  settled  near  the  town  of  Salem, 
where  they  remained  three  years.  In  the  fall  of  1817, 
they  moved  back  to  Wayne  County,  Kentucky,  but  stayed 
there  only  the  short  space  of  one  year.  In  1818,  they  went 
to  Alabama,  where  they  remained  two  years.  On  30th  July 
they  started  for  Illinois,  and  in  the  fall  of  1820  landed  in 
what  is  now  Sangamon  County,  where  they  were  again 
among  the  Red  Men.  Here  they  stayed  two  years,  and 
then  moved  to  what  is  now  Saline  County,  Illinois,  which 
was  then  a  very  wilderness  country.  During  all  this  time 
they  were  almost  entirely  destitute  of  any  means  of  edu- 
cation. 

It  may  seem  rather  strange  that  a  man  who  has  been 
raised  among    the  savages  and  wild  beasts,  could  write  a 

(3) 


4  Biography. 

history,  but  when  we  consider  that  the  most  talented  and 
useful  men  have  been  what  is  termed  self-made,  the  mystery 
is  solved.  Elder  Coffey  took  a  great  deal  of  pains  to  gain 
an  education,  and  is  a  tolerably  fair  scholar.  He  made  a 
profession  of  religion  in  his  youth  and  attached  himself  to 
the  Baptist  Church  before  the  division  on  the  Missionary 
question.  Belie\T[ng  the  Bible  and  the  Bible  alone  to  be  the 
only  rule  of  faith  and  practice,  and  being  utterly  opposed  to 
the  inventions  of  men  in  the  affairs  of  religion,  he  stood 
firm  on  the  principles  upon  which  the  church  was  founded. 
And  by  his  imswerving  fidelity  to  the  Apostle's  doctrine,  he 
rendered  much  service  to  the  Regular  Baptists  of  this  country. 
Taking  the  Bible  alone  for  his  guide,  and  finding  that  the 
church  of  Christ  was  set  up  on  earth  and  was  to  stand 
forever,  his  inquinng  mind  led  him  to  search  history  to  find 
out  where  she  had  been  in  the  dark  ages,  and  the  Baptists 
having  such  implicit  confidence  in  him,  have  repeatedly 
requested  that  he  write  a  history  of  the  Baptists,  principally 
of  Southern  Illinois,  which  he  with  a  great  degree  of  reluc- 
tance consented  to  do.  Having  examined  his  manuscript, 
I,  with  all  my  heart,  recommend  his  little  volume  to  the 
Regular  Baptists,  and  to  all  enquirers  after  truth. 

There  is  no  man  that  stands  higher  among  the  Regular 
Baptists  tlmu  does  Elder  Coffey,  not  only  among  them,  but 
he  is  a  man  of  good  report  with  them  that  are  without. 
Having  labored  to  the  best  of  my  ability  in  the  same  gospel 
field  for  the  last  thirty  years,  I  know  whereof  I  speak. 

Respectfully, 

Richard  Fulkerson. 
Golconda,  Illinois,  Jonuarvl,  1877. 


PREFACE. 


O INCE  there  have  already  l)een  so  many  histories  of  the 
Baptists  written,  and  are  now  before  the  public,  it 
might  be  asked, — "Does  the  author  think  he  could  write  a 
better  history  than  has  heretofore  been  published?"  He 
would  answer  that  such  has  neither  been  his  intentions  nor 
aspirations.  In  his  old  age,  he  truly  feels  himself  inade- 
quate to  the  task  of  writing  a  history.  But  while  this  is 
true,  he  feels  himself  under  obligations  to  the  many  requests 
of  his  brethren,  to  favor  them  with  a  history  of  the  Baptists 
of  Southern  Illinois,  and  since  they  desire  to  have  his 
personal  knowledge  of  the  division  on  the  missionary  question 
submitted  to  writing,  he  has  given  it,  in  connection  with  the 
records  i)ertaining  to  the  same  subject,  to  the  best  of  his 
ability;  and  cherishing  the  hope  that  it  will  meet  the 
approbation,  and  in  some  degree  be  beneficial  to  them,  this 
little  volume  is  respectfully  inscribed  by  the 

Author. 


CONTENTS. 


CHAPTER    I. 

Two  bodies  of  liaptists  in  Southern  Illinois — Necessary  that 
a  true  History  of  Baptists  be  written — The  Author  an  eye 
witness  to  the  division — Baptists  not  sticklers  for  name — 
Quotations  from  Ray  examined  —  Concord  Association — 
Modern  Missions  introduced  among  the  Baptists — Regular 
Baptists  abhor  human  inventions  in  affairs  of  Religion 11 

CHAPTER    11. 

Founders  of  the  tirst  Baptist  Churches  in  Southern  Illinois — 
Division  of  Muddy  River  Association — Circular  letter — 
Bankston's  Fork  Church  —  Three  classes  of  preachers — 
Wolf  Creek  Church  —  Bethel's  Creek  Church  —  Middle 
Fork  Church — Big  Bay  Church — Bethel's  Creek  at  her  May 
term  in  1837 — Ministers  belonging  to  Muddy  River  Associa- 
tion at  time  of  the  division — Young  ministers  raised  up  about 
time  of  the  division  of  Muddy  River  Association — Division 
of  Bethel  Association  —  Elder  Jones'  article  examined — 
Prof.  John  Washburn  —  Modern  issionism  the  cause  of 
the  division  of  Bethel  Association — The  records  show  the 
Regular  Baptists  to  be  the  legal  descendants  from  the 
Ancient  Baptists — The  records  show  the  United  Baptists  to 
be  the  excluded  party — The  Franklin  Association  of  United 
Baptists — The  final  act  of  Bethel  Association  in  regard  to 
the  division — Ministers  who  belonged  to  Bethel  Association.     35 

(7) 


8  Contents. 

CHAPTER    III. 

The  Eegular  Baptists,  that  sect  everywhere  spoken  against — 
Misrepresentations  introduced ;  their  utter  falsity  shown — 
Missionary  societies ;  their  manner  of  sending  Missionaries 
Quotation  from  Baptist  circular — The  contrast  drawn 83 

CHAPTER    IV. 

Ray's  Seven  Pillars  examined — Ninth  Pillar,  as  lain  down  in 
Theodosia  Earnest,  examined— The  United  Baptists  proved 
to  be  an  apostate  body — Quotation  from  Mosheim — Ray 
examined— Quotation  from  Orchard — Regular  Baptists  and 
Paulicians  the  same  people — Misgivings  of  the  Regular 
Baptists. 90 

CHAPTER   V. 

The  Union  of  Separate  and  Regular  Baptists  in  1787 — Most 
historians  justify  the  act — The  Author  thinks  it  was  an 
unholy  marriage — An  unadulterated  channel  of  Baptists 
outside  the  union  of  1787 — Neither  all  the  Regulars  nor 
Separates  went  into  the  union  of  1787 — Descendants  from 
both  these  bodies  in  their  separate  state,  in  Kentucky,  in 
1801— Separate  Baptist  Association  formed  in  Illinois,  in 
1856 — The  Author's  personal  knowledge  of  Separate  Bap- 
tists in  Illinois  from  1820  to  the  present  time — Channel  of 
Repular  Baptists  outside  the  Union  in  1787  shown 100 

CHAPTER    VI. 

The  Regular  Baptists  have  ever  maintained  the  principles  of 
true  democracy — Our  Republican  form  of  government  taken 
from  the  discipline  of  a  Regular  Baptist  church — Regular 
Baplists  will  not  hire  a  preacher — History  necessary  since 
the  close  of  Inspiration — The  Philadelphia  Association  the 
first    in   America,   founded   in    1807 — Articles   of    faith    of 


Contents.  9 

Philadelphia  Association— Tenth  and  eleventh  articles  of 
faith  of  the  Waldenses— Third  set  of  abstract  of  principles 
sent  to  the  king — The  first  Baptist  Church  founded  in 
America — The  Roger  Williams  organization  not  a  true 
Baptist  church — Regular  Baptists  not  dependent  upon 
Clarke's  nor  William's  churches  for  their  line  of  succession 
— Welch  Tract  church — Dr.  Howell's  letter  to  Dr.  Watson 
examined — Three  articles  of  faith  of  the  Kehuku  Associa- 
tion—Elder Gano— North  Carolina  Baptist  State  Convention 
— Money  hunters  not  confined  to  North  Carolina — Two 
classes  of  United  Baptists  in  Southern  Illinois  at  the  time 
of  the  division — Seven  reasons  why  the  ISIissionaries  have 
the  majority  at  present — Aged  members  belonging  to 
Bethel's  Creek 103 

CHAPTER   VII. 

The  old  Illinois  Association — The  New  Design  Church  organ- 
ized— Elder  David  Badgley — The  New  Design  Church 
declared  an  unfellowship  with  slave  holders — Division  of 
Illinois  Association — Fourth  Item — Quotation  from  Bene- 
dict— Ninth  Item — Appointing  a  Committee  to  examine 
records  —  Report  of  Committee  —  The  report  shows  the 
Emancipation  Baptists  to  be  a  rent-off  party — Thirteenth 
Item — The  Emancipation  Baptists  form  an  important  ele- 
ment in  the  present  United  Baptists'  ranks — Circular  letter 
— Elder  M.  J.  Jones — Dissolution  of  Illinois  Association....  129 

CHAPTER  VIII. 

Elk  River  Association — Twelfth  Item — Abstract  of  principles 
— Two  hundred  and  twenty-eight  members  excluded  in 
1827 — Members  leaving  County  Linn  Church — Jonathan 
Floyd — Minute  of  Grand  Pier  in  May  1830 — Garrison 
Fork  Church — Heavy  rent — Extract  from  W.  S.  Montgom- 
ery's letter — Extract  from  Eld.  Jeremiah  Stephens'  letter...   148 


HISTORY  OF  THE  REGULAR  BAPTISTS. 


CPIAPTER    I. 


Two  bodies  of  Baptists  in  Southern  Illinois — Necessary  that  a 
true  History  of  the  Baptists  be  written — The  Author  an  eye- 
witness to  the  division — Baptists  not  sticklers  for  the  name — 
Quotations  from  Ray  examined — Concord  Association — Modern 
Missions  introduced  among  the  Baptists  —  Regular  Baptists 
abhor  human  inventions  in  affairs  of  religion. 

*'If  any  man  teach  otherwise,  and  consent  not  to  wholesome 
words,  even  the  words  of  our  Lord  Jesus  Christ,  and  to  the 
doctrine  which  is  according  to  godliness;  He  is  proud,  knowing 
nothing,  but  doting  about  questions  and  strifes  of  words,  whereof 
Cometh  envy,  strife,  railings,  evil  surmisings,  perverse  disputings 
of  men  of  corrupt  minds,  and  destitute  of  the  truth,  supposing 
that  gain  is  godliness;  from  such  withdraw  thyself." — I  Tim., 
vi,  3,  4,  5. 

TT  is  a  well  known  fact  that  there  are  two  bodies  of 
Baptists  in  Southern  Hlinois,  differing  materially  both 
in  doctrine  and  practice,  and  both  claiming  to  be  the  legal 
successors  to  the  Apostolic,  and  descendants  from  the 
Waldensian,  Baptists.  It  is  evident  that  both  these  bodies 
cannot  be  in  that  succession.  While  this  is  true,  it  is  also 
evident  that  the  Missionaries  have  taken  great  pains,  and 
have  used  every  exertion  in  trying  to  establish  their  claims 

(11) 


12  History  of  the  Regular  Baptists, 

to  that  succession;  and  in  their  essayings,  or  efforts  to  set  up 
their  claims,  we  honestly  believe  they  have  greatly  misrep- 
resented the  Regular  Baptists,  which  to  my  mind  makes  it 
absolutely  necessary  that  the  historic  facts  in  relation  to  the 
division  be  brought  to  bear,  and  in  their  proper  light  be 
placed  before  the  eyes  of  the  people  that  all  may  be 
prepared  to  judge  for  themselves. 

Let  it  be  remembered  that  I  was  an  eye  witness  to  the 
division  in  this  country,  and  am,  perhaps,  the  only  man  now 
living  that  was  in  all  the  counsels  and  debates  which  led  to 
the  separation.  It  would  not,  therefore,  be  unreasonable  in 
me  to  say  that  I  know  as  much  al)out  the  causes  which  led  to 
the  di\dsion,  as  any  person,  and  as  an  honest  man,  I  propose 
ti>  give  a  true  statement  of  the  whole  affair ;  nor  shall 
I  screen  either  party  where  I  consider  it  in  error. 

The  strifes  and  contentions  that  caused  the  division,  were 
in  progress  from  1832  to  1840,  before  the  final  separation 
was  complete.  Although  it  is  contrary  to  my  natural 
disposition,  yet,  in  giving  the  history  of  separation,  I  shall 
be  compelled  to  come  in  collision  with  other  historians. 
Let  me  state  just  here  that  the  mere  name  of  a  body  does 
not  amount  to  much,  but  the  principles  upon  which  it  is 
founded  are  the  characteristics  by  which  it  should  be  known 
as  an  organization.  Ray,  the  historian,  justly  remarks  that 
the  Baptists  have  never  been  sticklers  about  their  name, 
(Ray,  p.  20)  yet  he  makes  considera1)le  ado  concerning  the 
name  at  last,  and  seems  quite  unwilling  for  the  Regular 
Baptists  to  bear  the  appellation  of  Old  School,  preferring 
rather  to  award  to  them  the  name  New  School.  We  will 
not  even  complain  at  this,    if  we  can  succeed  in  proving 


Principally  of  Southern  Illinois.  13 

succession  from  the  Apostles  to  the  present  time,  still  when 
we  speak  of,  or  write  about,  two  i)arties  differing  in  character, 
it  becomes  necessary  to  have  some  manner  of  distinction  so 
as  to  be  understood  when  we  allude  to  either.  In  the 
progress  of  this  work,  I  shall  generally  api)ly  the  names  the 
two  orders  have  been  accustomed  to  calling  themselves  in 
this  portion  of  the  country  since  the  split.  The  distin- 
guishing titles  are  Regular  Baptists,  and  United  Baptists. 

Mr.  Ray  frecjuently  calls  the  Regulars  "Hard  Shells." 
If  that  appellation  is  proper,  it  would  seem  fitting  to  apply 
the  term  "Soft  Shell"  to  their  opponents,  which  appellation 
I  may  occasionally  use  in  relation  to  them,  and  should  I  call 
them  Missionaries  at  any  time,  1  wish  to  he  understood 
to  mean  the  modern  system  of  missions,  or  men-made 
institutions,  and  not  bible  missionaries. 

A  quotation  just  here  from  Ray  in  regard  to  the  name : 
He  says, — "According  to  Elder  S.  Trott,  there  was  no  body 
of  Baptists  in  the  world  calling  themselves  Old  School,  prior 
to  the  year  1832."  (Ray  p.  25.) 

I  remgjk  that  there  was  no  body  of  Baptists  in  the  world 
calling  themselves  Missionaries,  prior  to  the  year  1832. 
Neither  was  there  any  body  of  Baptists  in  the  world  calling 
themselves  United  Baptists,  prior  to  the  year  1787.  Hence, 
if  we  should  endeavor  to  prove  Apostolic  succession  by  or 
through  the  mere  name,  we  would  fall  far  short  of  accom- 
plishing the  end. 

Benedict,  the  historian,  says:  "Old  School  and  Primitive 
Baptists  are  appellations  so  entirely  out  of  place,  that  I 
cannot  even  as  a  matter  of  courtesy  use  them  without 
adding  so-called  or   some   such  expression."      Now  to  my 


14  History  of  the  Regular  Baptists, 

mind,  there  can  be  but  two  reasons  for  such  deep  concern 
about  the  name  of  a  people  with  whom  they  have  no 
fellowship.  It  Ls  either  to  cast  a  blemish  upon  the  character 
of  a  respectable  body  of  Baptists,  or  from  fear  of  its 
popularity ;  since  numbers  of  their  members  are  getting  tired 
of  their  men-made  and  mouied  institutions,  and  are  coming 
over  to  the  Regular  Baptists. 

On  pages  22  and  23,  Ray,  the  historian,  says:  "But  of 
late,  some  of  less  information  or  candor  contend  that  the 
'Missionary  Baptists'  broke  off  from  the  'Old  School'  or 
'Hard  Shell  Baptists'  about  thirty  or  forty  years  ago, 
and  the  Anti-Mission  brethren  even  call  the  Missionaries  the 
'New  School  Baptists.'  And  some  even  tell  us  that 
they  can  remember  very  well  when  the  Missionaries  started. 
Now  all  that  is  necessary  in  order  to  settle  this  question 
of  the  priority  of  the  Missionary  or  Anti- Missionary  parties 
among  Baptists,  is  to  appeal  to  historic  facts  and 
documents." 

We  will  notice  these  "historic  facts  and  documents." 
The  historian's  'appeal'  is  to  the  statement  of  thr^e  men, 
from  which  he  infers  that  they  admit  that  the  secession  was 
on  the  part  of  the  Regulars,  or  Hard  Shells.  We  will  here 
give  the  statements,  in  order,  of  the  three  men  just  alluded 
to :  "  Elder  S.  Trott,  an  Old  School  Baptist  of  distinction, 
says  of  the  separation :  'This  brought  brethren,  churches 
and  associations  that  had  been  groaning  under  the  burdens 
of  human  inventions  and  impositions  in  religion,  to  separate 
themselves,  some  sooner  and  some  later,  from  the  whole 
mass  of  the  popular  religion  and  religionists,  and  to  take  a 
stand  as  a  distinct  people  upon   the  Old  Baptist  standard. 


Principally  of  Southern  Illinois.  15 

The  holding  of  the  scriptures  as  the  only  and  a  perfect  rule  of 
faiili  and  irractice,  and  Christ  as  the  Foundation,  the  Head 
and  Life  of  the  Church,  the  only  source  and  medium  of 
Salvation.  This  separation  occasioned  the  splitting  of 
several  associations  and  many  churches.  We  took,  as  a 
distinguishing  appellation,  the  name  'Old  School  Baptists.'" 
(p.  24.) 

The  above  is  one  of  the  "historic  facts"  to  which  Mr.  Ray 
appeals  in  order  to  prove  the  priority  of  the  Missionaries. 
Surely  he  must  be  sorely  pressed  for  testimony,  that  he 
would  strain  the  langua^re  and  misconstrue  the  meaning  of 
Elder  Trott's  statement,  in  order  to  establish  his  position. 
While  the  proper  inter})retation  goes  to  confirm  the  fact  that 
the  Old  Baptists  applied  the  Sacred  rule,  antl  withdrew 
from  them  that  walk  disorderly,  thus  getting  rid  of  the 
burdens  of  human  inventions  and  impositions  in  religion, 
under  which  they  were  groaning.  Ray's  next  "historic 
fact"  is  a  quotation  from  Dr.  John  M.  Watson,  which 
quotation  is  as  follows  :  "After  our  painful  sei3aration  from 
the  Missionaries  in  1836,  a  number  of  churches,  in  the 
bounds  of  the  Old  Concord  Association,  met  together  and 
formed  the  Stone  River  Association.  We  had  then,  as  was 
generally  supposed,  a  strong  and  happy  union  ;  but  alas ! 
there  was  an  element  of  heresy  hicorporated  in  that  body  as 
bad,  if  not  worse,  than  that  from  which  we  had  just 
withdrawn."  (p.  25.) 

From  the  above  quotation,  Mr.  Ray  contends  that  Dr. 
Watson  admits  that  the  Old  Baptists  separated  or  withdrew 
from  the  Missionaries.  Suppose  this  to  be  true.  What  was 
it  but   withdrawing   from    them    that    walked   disorderly  ? 


16  History  of  the  Regular  Baptists, 

The  Regular  Baptists  have  ever  regarded  the  inventions 
of  men  in  the  affiiirs  of  rehgion  an  unspeakable  abomination 
before  God ;  and  it  has  always  been  their  custom  to 
withdraw  from  any  disorder,  either  in  doctrine  or  practice. 
The  "element  of  heresy"  alluded  to  by  Dr.  Watson,  was 
doubtless  the  doctrine  of  non-resurrection,  and  they 
withdrew  from  that  disorder  as  well  as  from  the  modern 
missionary  heresy. 

The  third  "  historic  fact "  to  which  Mr.  Ray  '  appeals '  is 
as  follows:  "Elder  Beebe  of  Xew  York,  the  Anti-mission 
editor,  admits,  in  substance,  the  truth  of  the  above  position 
that  the  Old  Baptists  seceded  or  withdrew  from  the 
Missionary  Baptists." 

Ray  fails  to  give  the  language  of  Eld.  Beebe,  from  which 
his  inference  is  drawn  ;  hence,  there  is  no  testimony  in  that 
"  document,"  other  than  the  bare  statement  of  the  historian. 
Elder  Beebe  is  now  living,  and  can  answer  for  himself, 
which  he  does  in  the  following  manner : 

" MiDDLETOw^N,  K  Y.,  April,  1877. 
*'Dear  Brother  Carr: — I  have  examined  the  passages 
to  which  you  called  my  attention  in  Mr.  Ray's  History,  and 
were  I  less  familiar  with  the  cunning  craftiness  by  which  the 
self-styled  Missionary  Baptists  lie  in  wait  to  deceive  the 
simple,  on  the  subject  of  church  history,  especially  when 
laboring  to  show  the  antiquity  of  their  Missionary  hobby,  I 
might  be  surprised  at  the  manner  in  which  they  labor 
to  shift  the  issue  in  dispute  between  themselves  and  the 
Primitive,  or  Old  School  order  of  Baptists.  Much  of  the 
labor  and  argument  of  Messrs.  Ray,  Howell  and  Benedict 


Principally  of  Southern  Illinols.  17 

has  been  directed  evidently  to  mislead  their  readers 
as  to  the  real  grounds  of  difference  which  occasioned  the 
separation  between  the  Missionary  and  Anti-Missionary 
Baptists  in  1832,  by  attempting  to  prove  many  things 
which  were  not  at  that  time,  nor  subsequently,  the  subjects 
of  controversy  between  the  separating  parties.  Thus 
setting  up  a  man  of  straw  to  show  how  easily  they 
could  demolish  it,  and  then  with  a  tremendous  shout  raise  a 
cry  of  victory. 

**I  am  the  only  surviving  ordained  minister  that  attended 
and  took  part  at  the  meeting  at  Black  Rock,  Md.,  at 
the  time  when  the  separation  there  took  place ;  but  the 
records  of  that  meeting,  and  the  Address  which  was  then 
prepared,  adopted  and  published,  setting  forth  the  grounds 
of  disfellowship,  are  extant,  and  may  be  found  in  the 
early  volumes  of  the  Signs  of  the  Times.  Missionism 
was  but  one  of  a  large  brood  of  isins  and  unscriptural 
institutions  which  had  occasioned  the  discord  among  the 
Baptists,  against  which  the  brethren  of  the  Black  Rock 
Meeting  protested,  as  being  at  that  time  practiced  among 
the  portion  of  the  Baptist  denomination  which  at  that  time 
were  known  as  FuUerites. 

"It  w^as  a  matter  of  perfect  indifference  with  the  members 

of  the   Black   Rock   Convention   how   old   any   or  all   of 

those  unscriptural  institutions  ^^ere,  as  long  as  no  example 

or  precept   could    be   found    in    the   New   Testament   to 

authorize  or   sustain   them.      That  there   may  have    been 

impurities,  irregularities,  disorders,  and  even  heresies,  in  the 

Baptist   Church    in   ages   past,    was   neither   debated    nor 

denied ;     but    the     great    point     considered     was,     were 
3 


18  History  of  the  Eegular  Baptists, 

these  institutions  of  heaven  or  of  men  ?  Were  they 
instituted  by  Christ,  and  enjoined  upon  the  disciples  of 
Christ  by  the  apostles  of  the  Lamb?  If  they  were,  then 
we  who  rejected  them,  have  departed  from  the  order  of  the 
gospel,  and  have  no  right  to  claim  recognition  as  the  church 
of  Christ.  But  if  no  precept  or  example  can  be  found 
for  them  in  the  scriptures,  though  they  or  any  of  them  may 
have  been  practiced  from  one  day  after  the  apostles  fell 
asleep,  they  who  practice  them  as  religious  institutions, 
are  unknown  to  the  bible  as  disciples  of  Christ.  In  the 
primitive  organization  of  the  church  at  Pentecost,  they  that 
gladly  received  the  word  were  baptized  and  received  into 
the  church.  And  they  continued  steadfast  in  the  apostles' 
doctrine  and  fellowship,  and  in  breaking  of  bread,  and 
in  prayers. — Acts  ii.  42.  If  in  any  of  these  essential  points 
we,  the  Primitive,  or  Old  School  Baptists,  have  departed, 
let  Mr.  Ray  or  his  friends  show  us  wherein,  and  we 
will  regard  them  as  friends  for  so  doing.  But  suppose 
we  add  a  few  things  to  these  recognized  traits*  of  an  apostolic 
church,  and  render  the  text,  And  they  continued  steadfastly 
in  forming,  patroniziiig  ami  supjyorthig  Missionaiy  Societies, 
Sunday  Schools,  Colleges  and  Theological  Seminaries,  Trad 
Societies,  and  a  thousand  other  humanly  invented  organizations, 
as  auxiliaries  to  the  church  of  Christ,  would  we  not  he  adding 
to  the  words  of  the  book  of  this  prophecy?  See  Rev. 
xxii.  18. 

"  The  argument  of  ^lission  Baptists,  as  they  are  pleased  to 
call  themselves,  is :  These  institutions,  as  auxiliaries  to  the 
church,  or  something  nearly  akin  to  them,  have  been  of 
long  standing  with  Baptists  of  former  ages.     Well,  suppose 


Principally  of  Southern  Illinois.  19 

this,  though  doul^ted,  be  admitted,  can  not  the  other 
denominations  adduce  the  same  argument  for  their  per- 
versions of  baptism?  Cannot  the  CathoHcs  show  their 
invocation  of  saints,  their  purgatory  and  their  triple- 
crowned  pontiff,  to  be  institutions  and  traditions  of  many 
centuries,  with  as  good  a  grace? 

"But  we  do  not  admit  the  claim  that  Missionary  Societies, 
as  distinct  organizations  from  the  churches,  with  presidents, 
vice-presidents,  directors,  treasurers,  collectors  and  executive 
boards  have  been  known,  either  in  our  country  or  any 
otlier,  for  ages  past.  The  cases  which  they  have  cited 
in  England  and  Wales,  do  not  show  that  they  were  separate 
from  their  church  organizations,  or  such  Missionism  as  we 
have  and  do  repudiate  and  protest  against. 

"There  is  an  evident  design  to  mislead  the  readers 
of  Ray's  History,  in  the  statement  of  their  third  and 
fourth  propositions  on  page  23,  namely:  '*From  the  days 
of  the  apostles  to  the  present  time,  the  true,  legitimate 
Baptist  Church  ha.s  ever  been  a  missionary  body."  And, 
"The  churches  founded  by  Christ  and  the  apostles,  were 
Missionary  Churches."  If  by  Missionary  Churches  Mr.  Ray 
meansonly  that  these  churches  were,  as  churches,  engaged 
in  the  dissemination  of  the  gospel,  through  the  gifts  which 
God  bestowed  upon  the  apostles,  evangelists,  pastors  and 
teachers  which  He  himself  raised  up,  called  and  qualified, 
*  *  For  the  perfecting  of  the  saints,  for  the  Avork  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ,"  then 
we  challenge  him  to  show  wherein  we,  the  Old  School 
Baptists  of  the  present  day,  have,  or  do  differ  from  the 
primitive  order.     Without  any  Missionary  Society  or  Board 


20  History  of  the  Regular  Baptists, 

outside  of  the  organization  of  the  church  of  God,  to 
guarantee  a  salary,  without  purse,  scrip  or  two  coats, 
the  Old  School  Baptists  have  to-day  more  gospel  preachers 
of  this  description  in  the  field,  than  all  the  professedly 
^lissionary  Baptists  in  the  world  can  honestly  claim. 

"But  if  Mr.  Ray  means  to  convey  the  impression  that 
the  churches  organized  by  Christ,  patronized  Missionary 
Societies,  outside  of  her  church  membership,  composed 
of  members  admitted  at  a  specified  price,  organized  with 
presidents,  vice-presidents,  directors,  and  a  multitude  of 
salaried  oflicers,  to  employ  men,  appoint  them  their  field  of 
labor,  and  pay  them  their  wages,  then  we  demand  proof 
from  the  scriptures  that  any  such  institutions  were  known  or 
tolerated  in  the  primitive  churches. 

''If  the  primitive  churches  founded  by  Christ  and  His 
apostles  were  Missionary  Churches,  then  so  are  the 
so-called  Old  School  Baptists  of  the  present  time ;  for  they 
occupy  the  same  ground,  observe  the  same  order  and 
ordinances,  and  refuse  to  practice  or  patronize  any  religious 
order  other  than  such  as  are  clearly  authorized  by  the 
precepts  and  examples  of  Christ  and  His  apostles,  according 
to  the  record  of  the  New  Testament.  It  matters  not  what 
were  the  practices  of  the  Baptists  of  five  hundred  or  a 
thousand  years  ago.  We  have  the  laws  of  Christ  as  given 
in  the  New  Testament,  for  our  rule,  and  the  apostles 
of  Christ  as  expounders  of  the  laws  of  Christ  to  us.  What 
they  have  bound  on  earth  is  bound  in  heaven,  and  what 
they  have  loosed  on  earth  is  loosed  in  heaven. 

"Brother  Carr,  when  I  became  a  member  of  the  Baptist 
Church,    in    1811,  no    religious    institution  was  known  or 


Principally  of  Southern  Illinois.  21 

patronized  to  my  knowledge,  in  connection  with  the  Baptists 
of  the  United  States.  Not  a  College,  Theological 
Seminary,  Sunday  School,  Missionary  or  Tract  Society 
existed  in  our  country.  Not  long  after  my  membership, 
the  heresy  of  Andrew  Fuller,  of  England,  began  to  be 
promulgated  among  us,  and  his  proposition  to  change 
the  condition  of  the  Baptists,  and  to  raise  them  from 
the  "  dunghill "  to  a  position  of  respectability,  and  his 
theories  were  eagerly  embraced  by  all  the  Arminian 
elements  which  had  long  been  hidden  among  us.  Soon 
after  this.  Dr.  A.  Judson  and  Luther  Rice,  who  had 
been  educated  for  the  ministry  by  the  Presbyterians,  were 
by  their  denominations  sent  as  missionaries  to  the  East 
Indies,  and  on  their  way  on  shipboard,  they  agreed  to 
change  their  profession,  and  on  their  arrival  in  Birmah, 
they  were  immersed  by  Dr.  Carey,  a  so-called  Baptist 
missionary  from  England,  and  Rice  returned  to  originate  a 
missionary  spirit  among  the  Baptists  of  America.  He 
made  a  tour  through  our  States,  and  soon  originated  the 
American  and  Foreign  Missionary  Societies,  with  numerous 
auxiliary  societies,  both  Foreign  and  Domestic,  in  almost 
every  State  of  the  Union.  It  was  claimed  for  Judson  and 
Rice  that  they,  while  students  at  College,  prayed  the 
mission  spirit  down.  The  rapidity  with  which  these 
movements  were  followed  by  the  introduction  of  Theological 
Schools  in  which  to  teach  young  men  the  science  of 
preaching.  Mission  Societies  to  find  employment  and  pay  for 
these  men-made  ministers  of  Fuller's  gospel,  together  with 
all  the  machinery  of  Sunday  Schools,  and  a  host  of  other 
equally    unscriptural    inventions,    produced    such    discord 


22  History  of  the  Regular  Baptists, 

and  turmoil  among  the  Baptists  as  could  not  be  reconciled. 
The  old  veterans  of  the  cross  who  liad  long  born  with  minor 
innovations,  now  being  thoroughly  conscious  that  a  separa- 
tion was  inevitable,  c.illed  a  convention  at  Black  Rock,  in 
1832,  and  published  a  solemn  protest  against  all  the  ncAvly 
introduced  innovations  upon  our  former  faith  and  order,  and 
proposed,  in  a  public  circular,  to  the  advocates  of  the 
new  departure,  that  if  they  would  renounce  their  newly 
adopted,  unscriptural  inventions,  and  return  to  the  order 
from  which  they  had  departed,  we  would  still  walk 
together,  and  hold  them  in  denominational  fellowship.  But 
if  they  persisted  in  their  departures  from  the  distinguishing 
doctrine  and  order  of  Christ  and  His  apostles,  we  should 
drop  them  from  our  fellowship,  and  recognize  only  such 
as  continued  steadfast  in  the  apostles'  doctrine,  as  the 
Apostolic  Baptist  Church  of  Christ. 

''  To  distinguish  those  who  retained  the  apostolic  doctrine, 
from  those  who  departed  from  it,  we  consented  to  be  known 
by  a  name  which  had  been  given  us  by  our  opponents,  viz : 
Old  School  Baptists.  This  appellation  we  agreed  to  accept, 
with  the  express  understanding  that  it  referred  only  to  the  School 
of  Christ,  and  not  to  any  humanly  devised  system  of  scholastic 
divinity.  It  was  not  that  we  had  changed  in  any  wise  from 
what  we  had  always  been,  either  in  faith  or  order,  but 
simply  to  distinguish  us  from  those  who  had  changed 
and  still  chose  to  be  called  by  our  name  to  take  away 
their  reproach. 

"If  Mr.  Ray  had  established  his  claim  that  the  New 
School  or  Missionary  Baptists  are  a  regular,  unbroken 
succession  from  the  Primitive  Baptists  of  the  apostolic  age. 


Principally  of  Southern  Illinois.  23 

upon  the  ground  that  they  were  largely  in  the  majority 
when  the  division  took  place  in  1832,  will  he  please  tell  us 
why  the  claim  of  succession  made  by  the  Catholics  is 
not  equally  clear  and  valid?  When  Constantine 
established  the  Christian  religion  by  law,  and  flooded  the 
church  with  graceless  converts  from  the  Pagans,  those  who 
refused  to  mingle  in  the  desecrations  of  the  sacred  name 
of  Christianity,  were  greatly  in  the  minority,  and  the 
true  church  was  driven  by  the  violence  of  persecution  into 
the  wilderness;  but  did  she  surrender  her  identity  as 
the  truL'  church,  because  she  refused  to  walk  in  fellowship 
with  the  majority?  Christ  has  commanded  His  people  to 
come  out  of  Babylon,  and  to  have  no  fellowship  with 
the  unfruitful  works  of  darkness,  and  even  to  withdraw 
from  every  brother  that  walks  disorderly.  The  King  of 
saints  has  given  this  distinguishing  mark  by  which  we 
are  to  know  them  that  are  His:  "  If  ye  love  me  keep  my 
commandments."  And  He  has  commanded  them  to  come 
out  and  be  separate,  and  touch  not  the  unclean  thing.  But 
He  has  also  told  us  that  except  we  deny  ourselves  and 
take  up  our  cross  and  follow  Him,  we  cannot  be  His 
disciples. 

''The  Old  School  Baptists  never  did  consent  to  any  of  the 
anti-christian  doctrines  and  institutions  of  the  new  order, 
even  when  mixed  up  with  them  in  denominational 
connection ;  they  protested  against  any  practice  for  which 
there  was  no  "  Thus  saith  the  Lord,"  and  after  laboring 
to  reclaim  the  disorderly  until  they  found  their  labors  were 
unavailing,  they  withdrew  fellowship  from  them. 

"Mr.  Ray  has  told  us  that  our  Lord  Jesus  Christ  was 


24  History  of  the  Regular  Baptists, 

sent,  or  missionary,  of  the  Father,  and  that  the  Holy  Ghost 
was  sent  by  the  Father  and  the  Son,  a  missionary,  &c.  Is 
this  the  kind  of  Missionism  that  the  Old  Baptists  dispute  or 
object  to?  It  is  a  mere  play  upon  the  word  missionary , 
as  meaning  sent.  We  have  never  disputed  that  God  sent 
His  Son  into  the  world,  or  that  Christ  sent  His  apostles, 
and  that  He  still  sends  laborers  into  His  vineyard.  Neither 
have,  nor  do  we,  as  Old  School  Baptists,  deny  that  the 
primitive  church  set  apart  to  the  work  of  the  ministry,  such 
as  the  Holy  Ghost  has  called  and  qualified  for  and  unto 
that  work.  Nor  that  the  church  gave  to  such  the  right 
hand  of  fellowship  to  go  to  w^hatever  field  the  Holy  Ghost 
directed  them.  Nor  do  we  dispute  that  the  churches 
and  the  saints  were  commanded,  as  stewards  of  their 
temporal  things,  to  contribute  of  their  earthly  substance  as 
the  Lord  had  prospered  them,  to  the  support  of  God's  sent 
ministers.  In  all  their  scriptural  researches,  Mr.  Ray  and 
his  compeers  have  found  nothing  of  Missionism  in  the  New 
Testament  that  is  not  to  be  found  in  our  Old  School  Baptist 
Churches.  But  they  have  utterly  failed  to  find  example  or 
precept  for  anything  like  a  modern  Missionary  Society 
outside  of  the  organized  church  of  Christ.  The  blessed 
truth  that  God  has  sent  His  son  into  the  world,  and  that 
the  Holy  Spirit  has  been  sent  from  heaven  to  dwell  in  the 
saints,  and  that  Christ  as  Head  of  His  church  has  sent 
His  ministers  into  all  the  world  to  preach  His  gospel ;  but 
although  the  church  of  Christ  has  recognized  this 
prerogative  of  the  King  of  saints,  it  afibrds  no  authority  for 
men  to  assume  the  right  to  transfer  the  exercise  of  the 
authority  which  is  vested  alone  in  Christ,  to  a  Missionary 


Principally  of  Southern  Illinois.  25 

Society  composed  of  member.<  admitted  to  membership  for 
money,  and  to  places  of  distinction  for  more  money,  and 
organized  in  parliamentary  form,  as  the  modern  Missionary 
Societies,  both  Foreign  and  Domestic,  are. 

"It  is  admitted  that  Christ  has  power  on  earth  to  forgive 
sins  ;  but  does  it  therefore  follow  that  tiie  Pope  of  Rome  or 
the  Popish  priesthood  have  that  power?  Their  claim  is 
equally  as  good  as  the  claim  that  modern  ^Missionary 
Societies  adduce  for  their  presumptions,  if  not  blasphemous 
assumption  of -the  prerogatives  of  the  Lord  of  Life  and 
Glory.  Gilbert  Beebe." 

The  above  letter  to  Bro,  Thoniis  J.  Carr  shows  not  only 
what  "  the  Anti-Mission  Editor  of  New  York  admits  in 
substance,"  but  it  shows  plainly  that  Elder  Beebe  was 
an  eye  w'itness  to  the  division ;  that  the  modern  Missionary 
Societies  etc.  did  not  exist  when  he  joined  the  church 
in  1811  ;  that  the  old  veterans  of  the  cross  solemnly 
})rotested  against  the  introduction  of  them  ;  that  the  present 
order  of  ^Missionary  Baptists  have  departed  from  the 
original  faith  and  2)ractice  of  the  Primitive  Baptists ;  that 
the  Black  Rock  Convention,  in  a  circular,  told  this  "new 
departure,"  that  if  they  would  renounce  these  isms,  they 
would  still  hold  them  in  denominational  fellowship.  But 
their  utter  refusal  to  comply,  made  it  necessary  for  those 
who  adhered  strictly  to  the  doctrine  of  Christ  and  His 
apostles,  even  the  Old  School  Baptists,  to  withdraw 
fellowship  from  them. 

I  leave  the  above  letter  without  further  comment,  to  the 
reader,  hoping  he  will  give  it  a  fair  and  careful  perusal. 


26  History  of  the  Regular  Baptists, 

*'  Other  authorities/'  continues  Mr.  Ray,  "  might  be 
adduced  in  confirmation  of  the  same.  It  has  already 
been  fully  shown  that  in  the  separation,  the  Anti-]Mission 
Baptists  were  the  seceding  party.".  Would  any  intelligent, 
unprejudiced  person  believe,  from  the  "  historic  facts 
and  documents"  which  Mr.  Ray  has  introduced,  that  he  has 
"fully  shown"  the  Regular  Baptists  to  be  the  seceding 
party?  Is  it  not  obvious  that  he  has  put  a  wrong 
construction  on  the  language  and  meaning  of  those 
"  historic  fiicts,"  when  official  records  show  to  the  contrary  ? 
Had  the  whole  history  in  relation  to  the  (juotation  from  Dr. 
Watson  in  regard  to  the  Concord  Association  been 
introduced,  it  would  have  been  seen  at  once  that  the 
testimony  was  against  the  United  Baptists. 

Benedict,  the  Missionary  historian,  uses  the  following 
language  in  regard  to  said  Concord  Association  :  *'  The 
Concord  Association  split  on  doctrine  about  twenty  years 
past.  Both  bodies  called  themselves  Concord.  The 
Calvinistic  party  claimed  to  be  the  first,  and  the  Arminian 
division  was  accounted  the  second.  About  ten  years  since, 
the  first  Concord  split  again,  on  the  missionary  question, 
and  formed  a  new  association  called  Stone  River.  Thus 
this  once  flourishing  body  of  churches  was  severed  into 
three  parts.  *  *  The  two  Concords,  however,  came 
together  about  four  years  past." 

Let  it  be  remembered  that  Benedict  is  intensely  opposed 
to  the  Regular  Baptists,  and  from  his  language  as  above 
given,  we  see  that  the  Missionary  party  that  went  ofi"  from 
the  Regulars,  united  with  the  Arminian  division,  soon  after 
the  separation.      Since  Benedict  has  given  but  a  synopsis  of 


Principally  of  Southern  Illinois.  27 

the  said  Association,  I  will  give  a  more  extended 
account,  which  will  throw  some  additional  light  on  the 
subject.  The  Concord  Association  split  about  ten  years 
prior  to  the  Missionary  strife  getting  among  them.  An 
Arminian  wing  went  off,  and  formed  themselves  into  a  body 
upon  the  Arminian  plan.  The  party,  from  which  this 
Arminian  division  split  off,  had  no  fellowship  with  the  said 
split-off  Arminian  wing  after  their  rending  from  the 
Concord  Association.  When  the  Missionary  difficulty,  in 
regard  to  the  Bai)tist  Board  of  Foreign  Missions,  and  all  its 
various  branches  arose,  the  first  Concord  Association  again 
split.  The  manner  of  that  separation  was  that  the 
Association  passed  an  act  of  dissolution,  and  after  the 
dissolution,  eleven  churches — a  majority  of  all  the  churches 
belonging  to  said  Association — met  and  formed  the  Stone 
River  Association  on  the  Old  Baptist  standard ;  upon  the 
same  articles  of  ftiith  of  the  Old  Concord  Association ; 
hence,  the  Stone  River  Association  must  be  the  genuine 
Baptists.  But  the  Missionary  party,  after  the  separation  of 
the  Concord  Association,  joined  the  Arminian  wing  that 
had  previously  gone  off  from  the  Concord  Association  ; 
they  can  not  be  the  original  stock  of  Baptists. 

As  further  testimony  of  what  I  have  already  written 
upon  the  subject  of  the  division  of  the  Baptists  in  the 
bounds  of  the  Concord  Association  in  Tennessee,  1  submit 
the  following  letter  written  by  Elder  Thomas  Spain,  who  is 
a  man  of  truth  and  undoubted  veracity. 

"Hamilton  County,  Illinois,  January  18th,  1877. 
"Elder  A.  Coffey  : 

"Dear  Brother: — In  compliance  with  your  request,  I 


28  HiSTOKY    OF   THE    REGULAR   BAPTISTS, 

send  you  this  brief  outline  which  is  according  to  my  best 
recollection  at  this  remote  date.  I  was  personally 
acquainted  with  the  Concord  Association  of  Baptists  in 
Tennessee  prior  to,  and  in  the  time  of  the  division  on  the 
Mission  question  in  that  body.  I  am  not  certain  about 
dates,  but  think  it  was  about  1836  that  this  Missionary 
division  occurred.  There  had  been  a  small  rent  in  this 
Association  prior  to  the  above  named  separation,  on  account 
of  the  doctrine  advocated  by  the  former  body.  This  split- 
off  party  called  themselves  Free  Will  Baptists.  They 
claimed  the  associated  name  Concord.  The  Old  Concord 
was  then  in  peace  among  themselves,  having  no  correspond- 
ence with  this  rent-off  party.  A  few  years  after  this,  the 
Missionary  spirit  crept  into  the  old  order  of  Baptists 
by  men  from  the  East  saying  that  the  Baptists  were 
right  in  doctrine,  but  very  deficient  in  practice,  and  that 
they  must  needs  form  a  Tennessee  Baptist  Convention. 
The  Regular  party  charged  those  who  favored  the  said 
Convention,  with  being  unsound  in  doctrine,  which  charge 
they  denied.  However,  they  got  advocates  enough  to, 
and  did  organize,  the  said  Convention,  Although  the 
majority  of  the  members  were  opposed  to  the  Convention, 
yet  the  Missionary  minority  assumed  authority  over 
the  majority,  and  did  organize  the  said  Tennessee 
Baptist  Convention,  as  before  stated.  This  gave  rise  to  a- 
great  deal  of  controversy  and  contention  in  the  Association. 
Year  after  year  they  met  in  council  with  no  better  results. 
Finally  they  appointed  a  call  meeting  of  the  body,  and 
after  a  long  session,  agreed  to  dissolve  the  Association, 
referring    the    same    to    the     chiu*ches    for    their    action 


Principally  of  Southern  Illinois.  29 

thereon.  In  this  the  churches  acquiesced.  Being  now  no 
longer  together  in  an  associated  capacity,  those  churches 
that  were  opposed  to  the  Missionaries,  shortly  after  repaired 
to  Ridge  Church,  where  and  when  they  were  organized  into 
an  Association  called  the  Stone  Kiver,  upon  the  same 
abstract  of  principles  and  rules  of  decorum  that  they 
had  stood  upon  for  many  years,  and  adding:  *  We  declare 
a  nonfellowship  witli  the  Tennessee  Baptist  Convention,  and 
all  men-made  institutions.'  It  appeared  by  this  time, 
that  the  jNIissionaries  had  lost  sight  of  the  doctrine  they 
at  the  beginning  advocated,  and  very  soon  they  and  the 
Free  Will  Baptists  came  together  as  one  body,  upon  the 
principles  of  the  Free  Will  Baptists.  A  few  years  after 
this,  the  Missionaries  wrote  a  letter  and  appointed  bearers 
to  the  Old  Order  of  Baptists,  requesting  a  committee  to  be 
appointed  to  meet  in  committee,  in  order  to*  try  to  affect 
a  union  again.  They  came  with  the  letter.  The  answer 
to  the  letter  was,  '  Tell  your  jieople  if  they  wish  to  return 
to  us,  they  will  find  us  just  where  they  left  us.' 

**  Previous  to  the  introduction  of  the  Mission  system  into 
the  bounds  of  tlie  Concord  Association,  Elder  John 
Bond,  the  pastor  of  the  church  to  which  I  belonged,  took 
great  pains  to  caution  his  brethren  against  the  approaching 
evil,  saying  that  it  was  at  work  in  the  East,  and  was  causing 
division  among  the  Baptists  ;  that  it  was  progressing  toward 
the  West,  and  Avould  be  upon  them.  He  entreated  the 
brethren  to  have  nothing  to  do  with  said  Mission 
system;  but  when  those  men  came  from  the  East,  and 
introduced  it  into  the  Association,  he  changed  his  position, 
and    began    to   advocate    it,    and    finally    went    off  from 


30  History  of  the  Regulak  Baptists, 

those  who  took  his  first  advice. 

"  Your  brother  in  the  bonds  of  tlie  Gospel, 

"Thomas  Spain." 
The  following  is  an  extract  from  a  letter  written  by  Elder 
Jeremiah  Stephens,  in  regard  to  Elder  Bond :  "  When 
the  division  took  place  with  the  Baptist«i  in  this  country, 
Eld.  John  Bond  lived  in  Wilson  County,  Tennessee,  and  I 
suppose  he  was  forty-five  or  fifty  years  old  at  that  time.  I 
was  requested  to  meet  him  at  a  Brother  Pates,  where  and 
when  he  (Bond)  informed  me  that  he  was  authorized  by  the 
Missionary  Board  to  employ  me  to  preach  for  them,  and 
that  he  would  give  me  so  much  a  day  and  hire  a  hand  to 
work  in  my  place.  I  told  him  I  did  not  believe  their 
doctrine  and  would  not  preach  it.  ^  ^  ^  *  Elders 
Heath  and  Pates  joined  Bond  in  tryin^r  to  get  me  to 
leave  these  qld  ignorant,  superstitious,  unpopular  and  then 
known  and  acknowledged  old  Regular  or  Primitive  Baptists. 
They  said  they  did  not  want  me  to  stay  with  them,  that 
I  could  not  be  popular  with  the  world,  and  that  I  could  not 
be  supported  if  I  remained  with  these  Old  Baptists."  From 
Eld.  Spain's  letter  we  see  that  Eld.  John  Bond  at  first 
advised  his  brethren  to  have  nothing  to  do  with  this 
approaching  evil — the  Mission  system.  But  when  it  did 
approach  he  (Bond)  went  off"  into  it.  And  from  Eld. 
Stephens'  testimony  we  see  that  Bond  was  authorized  by  the 
Missionary  Board  to  hire  Eld.  Stephens  to  preach  for  them. 
Since  that  time  Eld.  Bond  has  written  a  ''history"  of  the 
Baptists,  and  when  trying  to  establish  their  claims  to 
priority,  the  Missionary  Baptists  of  Southern  Illinois  make 
Bond  their  main  historian.     I  recollect  of  having  delivered 


Principally  of  Southern  Illinois.  31 

a  lecture  on  church  identity  several  years  ago,  down  in  Pope 
County.  I  was  replied  to  by  a  Missionary  Baptist,  and  all 
the  history  he  drew  on  me  was  Bond's. 

Ray,  the  historian,  in  speaking  of  the  opposition  to 
the  Mission  system  by  the  Regular  Baptists,  calls  it  a 
new  feature  among  Baptists.  Perhaps  some  might  infer 
from  such  language  that  the  Baptists  had  all  been  engaged 
in  the  system  till  the  division  occurred,  and  that  the  Regular 
party  broke  off  from  the  Missionaries.  But  the  real  facts 
in  the  case  are  that  the  system  advocated  by  the  Mission 
party,  was  not  introduced  into  the  Baptist  Church  until 
recently,  and  of  coui-se  no  opposition  was  necessary  till 
the  ''approaching  evil"  manifested  itself  among  the 
Baptists.  It  15  a  "new  feature"  among  the  Baptists — in 
the  Baptist  Church — but  no  newer  than  the  system  itself. 
They  both  came  among  the  Baptists  simultaneously.  The 
new  schemes  were  introduced  by  the  Mission  party,  and 
utterly  opposed  and  fended  off  by  the  Regular  party.  Let 
this  fact  be  understood,  and  our  historian  has  gained 
nothing  by  his  ingenuity,  only  what  deception  may  be 
palmed  off  on  the  innocent  and  unobserving  public. 

Ray  several  times  refers  to  the  Philadelphia  Association 
in  order  to  prove  that  to  be  a  missionary  body;  but  what 
do  those  quotations  amount  to?  They  only  show  the 
introduction  of  what  caused  the  division  among  Baptists,  as 
the  following  quotation  from  Belcher  will  show : 

"A  century  ago  comparitively  little  activity,  or  concern 
for  the  extension  of  the  Christian  cause,  distinguished 
the  Baptist  denomination  in  any  part  of  the  world. 
Jonathan  Edwards,  in  this  county,  and  Andrew  Fuller,  of 


32  History  of  the  RegulaPw  Baptists, 

England,  were  raised  up  in  the  providence  of  God  to  excite 
increased  attention  to  the  theology  of  the  churches,  while 
George  Whitfield  and  John  Wesley,  like  '  sons  of  thunder," 
awoke  up  many  thousands,  on  both  continents,  to  serious 
thought.  As  this  work  spread  there  grew  with  it  a 
vastly  increased  desire  that  men,  everywhere,  should 
become  acquainted  with  reliiiion  and  Sunday  Schools,  and 
missionary,  bible  and  religious  societies,  to  accomplish 
this  purpose,  rose  up,  in  rapid  succession  throughout 
Christendom;  and  no  man  will  deny  but  that  they  have 
accomplished  great  results.  It  was  scarcely  to  be  expected, 
however,  that  so  vast  a  change  could  take  place  without 
some  degree  of  opposition ;  and  the  Baptist  body  was  soon 
found  to  present  two  contending  parties.  One  of  these 
maintained  that  the  commission  of  the  Redeemer  to  preach 
the  gospel  to  all  nations,  and  the  conduct  of  the  Apostles  in 
teaching  that  God  had  commanded  all  men  everywhere  to 
repent,  made  it  imperative  on  the  church  to  seek  the 
evangelization  of  the  world,  and  for  this  purpose  they 
formed  missionary  and  other  kindred  institutions.  The 
otlier  party,  however,  insisted  that  the  accomplishment  of 
the  divine  purpose  did  not  depend  on  the  efforts  of  man, 
however  zealous,  and  that  as  all  these  societies  were  of 
human  origin,  they  were  a  departure  from  Baptist  principles 
and  offensive  to  God.''    Belcher,  p.  243. 

The  foregoing  lengthy  paragraph  is  here  introduced  for 
the  purpose  of  showing  the  reader  that  those  human 
inventions  and  institutions  have  not  always  been  among  the 
Baptists.  The  Missionary  historian,  as  above  quoted,  shows 
l)eyond  a  doubt,  that  they  were  introduced  into  the  church 


Principally  of  Southern  Illinois.  33 

within   the   last    century,    and   came    up    in    such    rapid 

succession   that   lie  does  not  marvel  at  their  being   strong 

opposition  to  them.     But  why  should  there  be  a  ''  party"  to 

contend   against  these  human    institutions?     Because   God 

Almighty  will  always  have  a  people  "owing  subjection  to 

Him  as  the   King  whom  He  hath  set  upon  His  Holy  Hill 

of  Zion ;  evincing   their  allegiance  to  him  by   an  implicit 

obedience   to    His   laws,    institutions   and   ordinances;  and 

rejecting  the  doctrines  and  commandments  of  men."  (Jones, 

p.  50;)  and  since  *'The  genuine  spirit  of  religion  has  been, 

and  will  be  preserved  by  those  only,  who  dissent  from  all 

establishments   devised  by    human   policy,"   (see   Orchard, 

p.  52)  it  is,  therefore,  to  be  expected  that  they  will  "hold 

in  abhorrence   all   human   inventions   as   proceeding   from 

anti-Christ,  which  produce  distress,"  &c.  (see  Jones  p.  326.) 

When    these   human    inventions   manifested    themselves 

among  the  Baptists,  those  wishing  to  preserve  the  "  genuine 

spirit  of  religion,"  abhorred  and  utterly  opposed  them,  while 

those  favoring  them  formed  missionary   and  other  kindred 

institutions.       Thus   were   the   "two    contending   parties" 

manifested,  which  finally  resulted  in  the  separation  of  the 

Baptists.     Now,  gentle  reader,  turn  your  attention,  if  you 

please,  for  a  moment  to  these  two  parties — these  two  bodies 

of  Baptists,  and  you   will   see  at   once   that   the  Regular 

Baptists  stand   opposed   to   all   those   inventions    "devised 

by  human   policy ;"   that   they    regard   the   inventions   of 

men  in  the  affairs  of  religion  an  unspeakable  abomination 

before  God.     While   this  is   so  the   United  Ba[)tists  have 

their    Sunday    Schools,    Missionary     Boards,    Tract    and 

Temperance  Societies   as  aids   in   the  salvation  of  sinners. 
5 


34  History  of  the  Regular  Baptists, 

Hence,  it  is  obvious  that  the  Regular  Baptists  maintain  the 
original  doctrine  and  practice;  that  they  are  the  genuine 
Baptists,  and  are  entitled  to  that  succession  claimed  by  the 
United  Baptists. 


Principally  of  Southern  Illinois.  35 


CHAPTER    II. 

Founders  of  the  lirst  Baptist  Churches  in  Southern  Illinois — 
Division  of  Muddy  River  Association — Circular  letter — Banks- 
ston  Fork  Church — Three  classes  of  preachers — Wolf  Creek 
Church— Bethel's  Creek  Church— Middle  Fork  Church— Big 
Bay  Church — Bethel's  Creek  Church  at  her  May  term  jn  1837 — 
Ministers  belonging  to  Muddy  River  Association  at  time  of  the 
division — Young  ministers  raised  up  about  the  time  of  the 
division  of  Muddy  River  Association — Division  of  Bethel  Asso- 
ciation— Elder  Jones'  article  examined — Prof.  John  Washburn 
— Modern  Missionism  the  cause  of  the  division  of  Bethel 
Association — The  records  show  the  Regular  Baptists  to  be  the 
legal  descendants  from  the  Ancient  Baptists — The  riecords  show 
the  United  Baptists  to  be  the  excluded  party — The  Franklin 
Association  of  United  Baptists — The  final  act  of  Bethel  Asso- 
ciation in  regard  to  the  division — Ministers  who  belonged  to 
Bethel  Association. 

"Now  I  beseech  you,  brethren,  mark  them  which  cause  divisions 
and  ofienses  contrary  to  the  doctrine  which  ye  have  learned,  and 
avoid  them." — Romans,  xvi.  17. 

T  NOW  come  to  the  subject  which  so  much  interests  the 
Baptists  of  Southern  Ilhnois,  and  will  give  a  true 
history  of  the  split  in  Muddy  River  and  Bethel  Association. 
Elders  Stephen  Stilley,  Wilson  Henderson,  John  Ren  and 
Isaac  Heron  were  the  founders  of  the  first  churches  in  this 
part  of  the  country.     They  were  old  men  at  the  time  of  the 


36  History  of  the  Regular  Baptists, 

gathering  of  these  churches,  and  from  some  cause  did  not 
have  exact  uniformity  either  in  regard  to  name  or  in  relation 
to  their  confession  of  Faith.  Some  of  these  churches  were 
constituted  Regular  Baptist,  others,  United  Baptist.  Some 
were  founded  on  the  same  Articles  of  Faith  upon  which  the 
Association  was  established,  while  the  fifth  article  of  others 
read, — "We  believe  in  the  doctrine  of  unconditional 
election."  I  desire  that  this  be  borne  in  mind,  as  I 
shall  have  special  use  for  it  in  the  future.  Whether  this 
discrepancy  was  on  account  of  difference  of  opinion,  or  for 
want  of/egular  forms,  I  have  no  means  of  knowing.  They 
were  men  of  great  piety  and  zeal,  and  were  the  early 
pioneers  of  this  then  wilderness  country.  may  say  more 
of  them  and  their  labors,  hereafter,  but  will  leave  them  for 
the  present,  and  proceed  with  the  history  of  Muddy  River 
and  Bethel  Association,  commencing  where  I  saw  the  first 
signs  of  division. 

On  my  return  home  in  1832,  from  the  Black  Hawk  war, 
I  became  deeply  concerned  in  matters  of  religion.  And 
having  declined  any  further  aspirations  to  office,  either  civil 
or  military,  I  availed  myself  of  the  first  opportunity  of 
visiting  an  association.  On  Saturday  preceding  the  third 
Sunday  in  October,  A.  D.  1832,  the  Muddy  River 
Association  convened  at  Wolf  Creek  meeting  house, 
Gallatin  (now  Saline)  county.  Although  I  had  not  then 
become  a  member  of  the  Baptist  Church,  yet  I  visited 
and  gave  my  whole  attention  to  the  proceedings  of  said 
Association.  The  letter  handed  in  from  Big  Creek  church, 
read,  "  We,  the  Regular  Baptist,"  etc.,  when  a  minister  by 
the  name  of  George  Waggoner,  hastily  arose  and  objected 


Principally  of  Southern  Illinois.  37 

to  said  letter  being  received,  saying  that  "it  was  out  of 
order,  and  that  that  church  was  trying  to  slip  in  edgeways." 
When  on  resuming  his  seat,  Eld.  Charles  H.  Clay  arose, 
stating  that  "  they  are  not  an  'edgeways'  people,  but  they 
are  above-board  people, — a  Regular  Baptist  Church, — and 
if  Regular  Baptists  were  not  admitted,  they  would  not 
intrude  themselves  on  the  Association."  After  a  brief 
explanation  by  Elders  Stilley  and  Henderson,  the  said  Big 
Creek  Church  letter  was  received. 

I  saw  nothing  else  at  said  meeting  of  the  Association  that 
had  the  appearance  of  division  other  than  some  discrepancy 
in  the  preaching  at  the  stand.  The  Association  appointed 
corresponding  messengers  to  Little  River  Association,  when 
convened  at  Mt.  Pleasant  meeting  house,  Trigg  County, 
Kentucky,  on  Saturday  before  the  fourth  Sunday  in  August, 
A.  D.  1833.  At  said  meeting,  the  association  split  on 
doctrine,  antl  formed  two  separate  bodies ;  the  majority 
taking  the  name  Original  Little  River,  the  other  party 
calling  themselves  the  Little  River  Association. 

Both  these  bodies  appointed  messengers  to  the  Muddy 
River  Association,  when  held  at  Big  Bay  meeting  house, 
Pope  County,  Illinois,  commencing  on  Saturday  before  the 
third  Sunday  in  October,  A.  D.  1833.  I  will  now  leave 
this  subject  to  be  disposed  of  hereafter,  and  since  Elder 
John  H.  Gammon  has  written  a  circular  letter  concerning 
this,  I  will  here  insert  it  that  the  reader  may  have  a 
knowledge  of  the  whole  affair. 

CIRCULAR  LETTER. 

"The  Original  Little  River  Association  of  Predestinarian  Bap- 


38  History  of  the  Regular  Baptists, 

lists,  now  in  session  with  the  church  at  Dry  Creek,  Trigg  County, 
Kentucky,  to  the  several  churches  which  she  represents,  to  our 
corresponding  associations,  and  to  all  who  love  our  Lord  Jesus 
Christ  in  Spirit  and  in  Truth,  wishes  Grace.  Mercy  and  Peace: 

''Dearly  Beloved  in  our  Lord  Jesus  Oirist: — According  to 
the  resolution  of  the  last  Association  that  we  publish,  a 
Circular  Letter  upon  the  subject,  'showing  the  causes  that 
led  to  the  division  of  the  Baptists  in  1833,  with  a  short 
account  of  the  history  of  this  Association.'  We  approach 
the  subject  with  a  full  sense  of  its  importance,  when  we 
recollect  that  over  a  generation  has  arisen  since  that 
event  took  place,  and  many  in  the  present  day  are  unaware 
of  the  true  causes  that  led  to  that  division.  True,  our 
enemies  have  ^nven  their  version  of  the  matter,  at  different 
times,  in  which  they  have  endeavored  to  show  that  the 
original  part  of  this  Association  were  nothing  but  a  faction, 
that  they  are  the  original  body.  For  this  cause,  many 
of  our  brethren  have  desired  that  we  may  be  set  right 
in  this  matter  by  publishing  the  facts  in  the  case,  and 
in  doing  so,  dear  brethren,  we  are  bound  to  go  back  and 
look  at  the  condition  of  the  Baptists  before  the  organization 
of  this  Association.  Previous  to  the  year  1806  there 
were  no  organized  associations  in  this  part  of  Kentucky. 
True,  there  were  some  churches,  and  many  members,  who 
did  not  l^elong  to  any  regular  church,  from  the  fact  of 
the  sparsely  settled  condition  of  the  country.  There  were 
but  few  Baptist  preachers  among  them,  and  most  of  the 
members  had  been  baptised  by  visiting  ministers  from 
Virginia  and  the  Carolinas.  But  in  the  years  1804  and  1805, 
there  was  a  great  emigration  of  Baptists  from  the  Kehukee 


Principally  of  Southern  Illinois.  39 

Association,  of  North  Carolina,  and  from  the  Ketocton 
Association,  of  Virginia.  These  brethren  gave  notice  to 
those  scattered  in  the  adjacent  counties,  that  they  intended 
to  form  an  association  north  of  the  Cumberland  river. 
Accordingly  they  met  at  what  was  then  called  Fort's 
meeting  house,  in  Montgomery  County,  Tennessee,  and 
organized  the  Red  River  Association.  This  was  constituted 
on  Saturday  before  the  second  Sunday  in  August,  1806. 
Their  boundary  line  then  included  all  of  Southwestern 
Kentucky,  AVestern  Tennessee,  Southern  Illinois,  and  it 
even  extended  int(^  what  is  now  the  State  of  Missouri ; 
emigrants  kept  j)Ouring  in  from  the  older  settled  States,  and 
in  the  course  of  a  few  years  the  Red  River  became  so 
numerous,  and  the  churches  occupying  such  a  large  extent 
of  territory,  it  was  deemed  advisable  to  form  a  new 
association ;  consequently,  the  Little  River  was  formed  in 
the  year  1813.  It  will  here  be  remembered  that  they  w^ere 
constituted  upon  the  Articles  of  Faith  of  Red  River. 
Nothing  particularly  occurred  in  the  history  of  this 
Association  until  the  year  1825,  at  which  time  the  Red  River 
Association  divided  upon  what  has  ever  troubled  the 
Baptists  in  this  country;  we  allude  to  the  modem 
missionary  system,  together  w^ith  its  brood  of  institutions, 
such  as  Bible  Societies,  Sunday  School  Societies,  Tract 
Societies,  Temperance  Societies,  Theological  Seminaries, 
&c.,  all  of  which  are  w^ithout  a  divine  warrant.  This 
heresy  first  made  its  appearance  at  Red  River  Association, 
in  the  year  1816,  when  Luther  Rice  made  his  appearance  as 
a  Messenger  from  the  Philadelphia  Association  with  a 
bundle   of  Missionary  documents   asking  them    to  become 


40  History  of  the  Kegular  Baptists, 

auxiliary  to  that  body,  which  was  agreed  to  by  some  of  the 
churches,  but  four  churches  remonstrated  against  their 
reception.  So  it  went  on  until  1825,  when  they  divided 
upon  that  issue.  From  that  time  some  of  the  leaders  of 
Little  River  endorsed  the  same  principles  that  led  to 
the  division  in  Red  River,  aud  in  connection  with  this, 
Hkewise  endorsed  the  very  popular  doctrine  of  Universal 
Atonement;  for,  they  very^  wisely  saw  that  to  carry  on  their 
mission  system,  they  must  also  advocate  the  whole 
Arminian  creed,  otherwise  their  system  would  not  w  ork ! 
This  was  contrary  to  the  principles  upon  which  they  were 
constituted,  but  as  popularity  and  personal  aggrandizement 
was  at  the  bottom  of  it,  they  thought  it  would  make 
no  difference  to  overleap  the  Constitution.  Here,  then, 
it  was  very  plain  that  there  were  two  parties  in  this 
Association  from  1825,  until  they  divided  in  1833;  at 
which  time  the  Association  met  at  Mt.  Pleasant  meeting 
house,  Trigg  County,  Kentucky,  and  was  organized  by 
choosing  Eld.  Wm.  Buckley,  Moderator,  and  John  Draper, 
Clerk.  The  original  body  (we  mean  by  this,  those  who 
held  the  Constitution  and  Articles  of  Faith  sacred  and 
wished  no  innovation  either  in  faith  or  practice)  knowing 
that  there  were  two  parties  among  them,  first  made  the 
following  motion,  viz:  *I  motion  that  all  who  cannot 
fellowship  the  doctrine  of  general  atonement  and  universal 
operation  of  the  spirit,  manifest  it  by  holding  up  their 
hands.'  On  this  vote  there  was  a  majority  declared  that 
they  did  not  fellowship  the  above  doctrines,  and  a  large 
minority  voted  that  they  did.  Then  a  second  motion  w^as 
presented,  viz:       *I  motion  that  all  those  that  cannot  retain 


Principally  of  Southern  Illinois.  41 

in   fellowship   those  that  preach  and   believe  the   doctrine 

of  general  atonement  and  universal  operation  of  the  spirit, 

manifest  it  by  rising  to  their  feet  and  collecting  themselves 

together,    and   organize    themselves   as   the    Little    River 

Association,  to  the  exclusion  of  those  that  believe  the  above 

doctrines  contrary  to  the  Constitution.' 

"Here  it  will  be  plainly  seen  that  the  party  now  known  as 

United  Baptists  and  claiming  the  name  of  the  Little  River 

Association,  in  that  division  did  depart  from  the  original 

principles  upon  which  they  were  constituted,  and  as  held 

by  all  sound  Baptists.    It  may  here  be  noticed  that  they 

still  hold  to  the  Articles  of  Faith,  but  at  the  same  time  not 

one  in  twenty  of  them  believe  those  Articles;  nay,  w'e  have 

heard  them  publicly  denounce  them  from  their  pulpits,  and 

those  Baptists  who  do  hold  and  believe  them  are  represented 

by  their  leaders  as  schismatics.      We  have  before  remarked 

that  it  was   the   introduction   of  Missionism,    with   all   its 

concomitants,    that    produced    this    division.     Now,   dear 

brethren,    we  desire  to  look    into  the    introduction  of  this 

modern  innovation  and  see  whether  it  has  any  authority  in 

the  word  of  God,  and  whether  it  ever  formed  any  part  of 

the  doctrine  of  God,  our  Savior,  and  whether  it  was  even 

known   among  Primitive   Baptists?    The  first  account  we 

have  of  modern  Missionism  was  in  the  rise  of  the  first  beast. 

(Rev.  xiii.  1.)     This   beast   plainly  represented   Papal   or 

Roman    Catholic   anti-Christ,    and    was  the  first  professed 

religious  body  that  ever  sent  out  missionaries,  and  the  result 

of  their   efforts  in  evangelizing  the  world  is   a   very   true 

picture   of   what  sort   of  an   institution   it  is.       Let   the 

fires   of  Smithfield  and  all  the  horrors  of  the   Inquisition 
6 


42  History  of  the  Regular  Baptists, 

bear  witness.  The  very  first  martyr  burnt  in  England 
by  the  missionary  jwwer  of  the  first  beast,  was  a  Baptist, 
and  an  humble  minister  of  God^s  word ;  his  name  was  Wm. 
Sawtre,  and  he  was  publicly  burnt  at  Smithfield  in  the  year 
1401.  So  much  for  the  Mission  spirit  under  the  first  beast. 
*'Let  us  now  look  at  its  workings  under  the  reign  of 
the  second  beast  (or  Protestant  anti-Christ.)  [Rey.  xiii. 
11.]  No  sooner  had  Luther  commenced  what  was 
called  the  Reformation  than  we  see  that  the  same  Missionary 
spirit  manifests  itself  in  his  system ;  they  overrun  Germany, 
England,  &c.,  and  while  Roman  Catholic  anti-Christ  had 
its  medicant  friars,  Protestant  anti-Christ  had  its  begging 
ministers;  and  even  at  the  present  day,  even  among  a 
people  called  Baptists,  they  yet  carry  around  tlie  hat! 
Protestant  anti-Christ^  persecuted  the  Baptists  as  well  as  the 
Catholics,  for  the  persecution  against  the  true  church  of 
God  lasted  in  England  alone  a  j^eriod  (under  the  reign  of 
both.  bea.sts)  of  210  years,  and  the  last  martyr  burnt  in 
England  under  that  piom  King,  James  I,  (who  endorsed 
the  ^Missionary  principles  as  much  as  any  of  our  modern 
Baptists)  was  Edward  Wightman,  a  minister  of  the  Baptist 
Church.  This  was  in  the  year  1611.  So  that  the  true 
cjuirch  of  God  hath  led  the  van,  and  brought  up  the 
rear  in  the  bloody  crusade  that  was  made  against  her  by 
this  Missionary  spirit.  Thus  we  see  that  all  the  different 
denominations  of  professed  Christians  endorsed  the  modern 
Missionary  system,  except  the  Original  Baptists,  who  have 
ever  opposed  it  from  its  introduction  under  the  first  beast 
down  to  its  adoption  by  the  professed  Baptists  of  the 
present  day.     Thus  we  see,  dear  brethren,  that  Catholics, 


Principally  of  Southern  Illinois,  48 

Lutherans,  Episcopalians,  Presbyterians,  Methodists,  and 
even  Mormons  and  Modern  Baptists  all  have  endorsed  this 
modern  innovation.  Let  us  now  examine  its  rise  among  the 
Baj^tists.  The  first  account  we  find  of  it  among  them,  was 
among  the  English  Baptists;  it  took  its  rise  in  the 
Nottinghamshire  Association  in  the  year  1792.  It  met  with 
very  little  success  at  that  time,  but  in  the  year  1796  it  made 
its  appearance  in  London  and  soon  found  supporters,  as 
many  plainly  saw  that  in  its  money  operations  the  prospect 
of  getting  rich  without  labor  by  collecting  oft*  their  dupes ! 
Hence  we  find  that  Dr.  Ryland,  Andrew  Fuller  and 
Mathew  Carey  were  its  first  supporters  among  the  English 
Baptists.  In  that  year  they  ordained  Mat.  Carey  as  a 
missionary  to  proceed  to  India  to  convert  that  rich  country. 
What  his  and  subsequent  co-workers'  efforts  in  subduing 
that  country  have  been,  has  already  been  seen.  The  late 
horrible  revolution  among  them  proves  that  they  were 
perfectly  destitute  of  a  knowledge  of  Christianity.  The 
first  association  that  adopted  it,  in  the  United  States  was  the 
Philadelphia  Association;  they,  at  their  meeting  in  1816, 
appointed  Luther  Rice  to  proceed  to  the  West  to  enlist  the 
associations  in  that  part  of  the  country  in  their  cause. 
Here,  then,  we  see  its  first  introduction  among  the  Baptists 
in  this  country,  and,  as  before  stated,  caused  the  division. 
The  Original,  or  old  order  of  Baptists,  still  adhering  to  the 
Primitive  Faith  and  Order  of  the  Gospel,  as  given  by  their 
divine  Master.  True,  they  have  become  popular;  they 
have  the  world's  ear  and  means  on  their  side ;  truly,  'they  are 
of  the  world,  and  the  world  heareth  them !' 

"  Having   given    the   rise    and   progress    of  Missionism 


44  History  of  the  Regular  Baptists, 

historically,  we  will  now  proceed  to  try  it  by  the  Word  of 
God.  It  has  been  claimed  by  that  party  that  not  only 
Missionism  but  all  the  different  societies  which  have 
germinated  from  it,  have  divine  authority;  but  they  have 
ever  failed  to  prove  it,  and  ever  will,  from  the  fact  that  not 
one  passage  in  God's  word  fivors  such  abominations !  The 
text  mostly  relied  upon  by  Missiouists  to  prove  their  system 
is  found  in  Matthew  xxviii.  19-20 :  *  Go  ye,  therefore, 
and  teach  all  nations;  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you,  and  lo!  I  am  with  you  alway,  even  unto 
the  end  of  the  world.  Amen.' 

"  It  will  here  be  plainly  seen  that  this  command  was  given 
by  our  divine  Lord  to  His  chosen  Apostles ;  it  was  never 
delegated  to  a  missionary  board  ;  it  was  never  given  to  any 
such  characters  to  send  His  Gospel ;  for  He  says  in  the 
preceding  verse  (18th)  'All  power  is  given  unto  me  in 
heaven  and  in  earth.'  If  the  power  then  is  reserved  in  His 
hands,  and  He  alone  can  send  His  ministers,  how,  we  ask, 
can  any  humanly  devised  missionary  board  assume  such 
power?  They  certainly  cannot,  according  to  God's  word. 
Again,  they  were  to  teach  nothing  only  what  He  had 
commanded  them.  We  ask  them,  then,  did  He  teach  them 
to  introduce  into  the  church  all  the  different  isms  now  known 
among  them,  such  as  Sunday  Schools,  Bible  Societies,  Tract 
Societies,  General  Associations,  Conventions,  Mass  Meetings, 
Temperance  Societies,  in  fact  all  the  Idol  Gods  for  which 
they  are  noted?  We  understand  that  God  alone  has  the 
power  to  qualify  His  ministers,  and  send  them  in  His  power 


Principally  of  Southern  Illinois.  45 

aud  providence,  as  the  whole  of  the  New  Testament  teaches. 
Again,  it  is  said,  that  the  Apostle  Paul  was  a  missionary 
preacher;  if  he  was  he  did  not  believe  the  modern 
missionary  doctrine.  For  proof  of  this  we  quote  Gal.  i. 
15-17:  'But  when  it  pleased  God,  who  separated 
me  from  my  mother's  womb  and  called  me  by  His 
grace,  To  reveal  His  Son  in  me  that  I  might  preach  Him 
among  the  bretliren;  immediately  I  conferred  not  with 
flesh  and  blood:  Neither  went  I  up  to  Jerusalem  to  them 
which  were  Apostles  before  me.' 

"No  qualification  was  necessary  to  enable  him  to  preach 
the  unsearchable  riches  of  Christ  among  the  heathen,  except 
the  sovereign  tuition  of  God  Almighty,  which  alone  can 
qualify  any  of  His  ministers.  Again,  God  had  determined 
that  the  Gospel  should  be  preached  at  Rome.  Were  the 
churches  called  on  to  provide  what  they  call  a  missionary, 
to  equip  him  aud  give  him  a  large  salary  for  that  purpose? 
Not  one  word  of  the  kind  in  the  book  of  God.  But, 
on  the  contrary,  we  find  that  the  Lord  appeared  to  the 
Apostles  in  the  night,  after  he  had  appealed  unto  Caesar, 
and  told  'Saying,  Fear  not,  Paul,  thou  must  be  brought 
before  Ciesar.'  (Acts  xxvii.  24.)  Here  the  providence 
of  God  appears  in  the  matter :  He  not  only  designed  the 
Apostle  to  go  to  Rome  but  actually  took  him  there  at 
the  expense  of  his  enemies,  and  when  the  Apostle  reached 
there  did  he  ask  the  brethren  for  a  stipulated  salary,  that  he 
might  preach?  No.  But  he  tells  them,  like  an  honest 
minister  of  God,  '  That  as  much  as  in  me  is,  I  am  ready  to 
preach  the  Gospel  to  you  that  are  at  Rome  also,'  (Romans 
i.   15)  believing    that  the   same  Providence   that  had   put 


46  History  of  the  Regular  Baptists, 

it  into  the  hearts  of  the  i3eople  would  take  care  of  him ,-  as 
has  always  been  the  case  in  the  propagation  of  the  Gospel. 
But  modern  Missionism  acts  contrary  to  the  Divine  rule ;, 
they  must  be  hired  before  they  will  take  the  care  of 
what  they  call  the  Church.  Have  they  any  account  of 
this  in  the  Scripture?  Have  they  any  account  of  it  in 
the  Acts  of  the  Apostles?  which  is  the  best  Church  history 
the  Baptists  ever  had.  Our  Lord  Himself  cautions  His 
people  against  these  characters ;  these  modern  hirelings. 
He  says  'The  hireling  fleeth  because  he  is  an  hireling/ 
(Johnx.  13.)  How  do  these  modern  preachers  flee  ?  From 
place  to  place  in  searcli  of  the  greatest  salary.  We  contend 
most  solemnly  that  the  true  preacher  of  the  Gospel  cannot 
be  hired  ;  the  world  has  not  money  enough  for  that  purpose, 
and  yet  we  believe  that  it  is  the  duty  of  God's  people  to 
take  care  of  their  ministers  as  the  word  of  God  lays  it 
down. 

"Again,  to  show  that  the  preaching  of  the  gospel  was 
not  of  an  hireling  character,  the  Apastle  tells  us  '  For 
though  I  preach  the  gospel  I  have  nothing  to  glory  of; 
for  necessity  is  laid  upon  me;  yea,  wo  is  unto  me  if  I 
preach  not  the  gospel !'     (Cor.  ix.  16.) 

"Again,  to  show  the  freeness  thereof,  He  says  :  (Cor.  ix. 
17-18:)  '  For  I  do  this  thing  willingly,  I  have  a  reward, 
but  if  against  my  will  a  dispensation  of  tfie  gospel  is 
committed  unto  me.  What  is  my  reward  then?  Verily 
that,  when  I  preach  the  gospel  I  may  make  the  gospel 
of  Christ  without  charge,  that  I  abuse  not  my  power  in  the 
gospel.'  We  think,  dear  brethren,  that  we  have  shewn 
enough  to  prove  the  order  of  the  Primitive  Church  in  this 


Principally  of  Southern  Illinois.  47 

matter,  or  at  least  as  far  as  we  can,  in  the  confined  limits  of 
n  Circular  Letter.  The  true  believer  in  Christ  can  see  at  a 
glance  what  was  the  original  order  and  arrangement  of  God 
in  the  propagation  of  His  divine  gospel  among  His  people. 

"Our  Lord  Himself  tells  us  that  'This  gospel  of  the 
Kingdom  shall  be  preached  in  all  the  world  for  a  witness 
unto  all  nations;  and  then  shall  the  end  come.'  (Mat. 
xxiv.  14.)  How  different  a  course  from  modern  Mission- 
ism!  They  tell  that  the  world  has  to  be  converted,  and 
that  it  cannot  be  done  without  their  effortism  and 
instrumentality;  hence,  Missionism  is  ever  on  the  alert, 
holding  their  protracted  meetings  and  collecting  money  off 
•of  their  dupes  without  one  single  warrant  in  the  word  of  the 
Lord  for  it!  Again,  the  word  of  the  Lord  speaks  in  very 
pointed  language  against  these  characters,  who,  for  the  sake 
of  gain  and  popularity  do  pervert  His  divine  truth,  and 
^  Who  changed  the  truth  of  God  into  a  lie  and  worshipped 
and  served  the  creature  more  than  the  Creator.'  (Romans 
i.  25.)  The  Prophets,  by  divine  inspiration,  predicted 
or  foretold  of  these  characters  as  well  as  the  Apostles, 
the  immediate  followers  of  our  Lord.  We  will  now  proceed 
to  shew,  both  from  the  Old  and  New  Testament,  what  God 
has  said  against  the  false  teachers  of  our  day.  We  refer 
you  particularly  to  the  23d  chapter  of  Jeremiah,  in 
which  the  Lord  brings  to  view  the  doings  of  the  Prophets, 
and  their  abominable  perversions  of  His  divine  commands ; 
16th  verse,  God  commands  His  people  not  to  hearken  unto 
them  ;  21st  verse,  'I  have  not  sent  these  Prophets,  yet  they 
ran  ;  I  have  not  spoken  to  them,  yet  they  prophesied;'  25th 
and  26th:   *I  have   heard   what   the   Prophets  said,    that 


48  History  of  the  Regular  Baptists, 

prophesy  lies  in  my  name,  saying,  I  have  dreamed,  I  have 
dreamed.  How  long  shall  tliis  be  in  the  heart  of  the 
Prophets  that  propliesy  lies?  yea,  they  are  Prophets  of  the 
deceit  of  their  own  heart.' 

"Ezekiel,  xxxiv.  2-3,  where  the  Lord  again  brings  to 
view  the  deceitful  nature  of  these  characters,  under  the 
name  of  shepherds :  '  Wo  be  to  the  shepherds  of  Israel 
that  do  feed  themselves!  Should  not  the  shepherds  feed 
the  flocks?  Ye  eat  the  fat  and  ye  clothe  you  with  the 
wool,  ye  kill  them  that  are  fed ;  but  ye  feed  not  the 
flock.'  The  Lord  then  denounces  these  false  shepherds,  and 
tells  them  what  judgments  He  will  bring  upon  them  for 
their  abominable  practices.  To  so  great  an  extent  did  they 
carry  their  false  religion  in  the  days  of  the  Prophet  Micah, 
that  the  Lord  directed  that  Prophet  to  expose  their 
falsehoods  and  their  hypocrisy  in  the  third  chapter,  which  is 
devoted  entirely  to  that  subject,  and  from  which  we  have 
room  only  to  make  a  few  quotations,  9th,  10th  and  11th 
verses :  '  Hear  this,  I  pray  you,  ye  heads  of  the  house 
of  Jacob  and  princes  of  the  house  of  Israel,  that  abhor 
judgment  and  pervert  all  equity.  They  build  up  Zion  with 
blood  and  Jerusalem  with  iniquity.  The  heads  thereof 
judge  for  reward,  and  the  priests  thereof  teach  for  hire,  and 
the  Prophets  thereof  divine  for  inoney ;  yet  will  lean  upon 
the  Lord  and  say,  Is  not  tlie  Lord  among  us?  none  evil  can 
come  upon  us.' 

"  We  now  come  to  the  New  Testameht  and  will  notice  the 
denunciations  of  our  Lord  against  these  false  teachers, 
(Matthew  xxiii.  14^15:)  'Wo  unto  you.  Scribes  and 
Pharisees,  hypocrites!  for  you  devour  widows'  houses,  and 


Principally  of  Southern  Illinois.  49 

for  a  pretense  make  long  prayer ;  therefore  ye  shall  receive 
the  greiter  damnation.  Wo  unto  you,  Scribes  and 
Pharisees,  hypocrites!  for  ye  compass  sea  and  land  to  make 
one  proselyte ;  and  when  he  is  made  ye  make  him  two-fold 
more  the  child  of  hell  than  yourselves.' 

"Can  anything  be  more  plain  to  the  Christian  mind  than 
what  our  Lord  here  brings  to  view,  and  does  it  not  apply  to 
the  Scribes  and  Pharisees  of  our  own  times  as  at  any  other? 
Who,  we  ask,  are  they  that  devour  widows'  houses,  and  for 
a  pretense  make  long  prayer  ?  Who  are  they  that  compass 
sea  and  land  to  make  one  proselyte?  Surely  it  must  refer 
to  those  who  are  engaged  by  their  efforts  to  what  they  call 
evangelizing  the  world!  Again,  we  read  of  one  that 
thought  that  the  gift  of  the  Holy  Ghost  could  be  purchased 
and  he  offered  the  Apostle  money  for  that  purpose,  but  did 
he  accept  it?  Would  ho  have  money  upon  any  such  a 
principle?  Does  lie  not  reply  to  him  in  these  words:  (Acts 
viii.  20:)  *  Thy  money  perish  with  thee,  because  thou  hast 
thought  that  the  gift  of  God  may  be  purchased  with  money.' 
Again,  the  Apostle  Paul  left  an  important  charge  to  the 
Elders  at  Ephesus:  (Acts  xx.  28-29)  '  Take  heed,  therefore, 
unto  yourselyes,  and  to  all  the  flock  over  which  the  Holy 
Ghost  hath  made  you  overseers,  to  feed  the  Church  of  God 
which  He  hath  purchased  with  His  own  blood.  For  I  know 
this,  that  after  my  departing  shall  grievous  wolves  enter  in 
among  you,  not  sparing  the  flock.'  (Acts  xx.  30.)  'Also 
of  your  own  selves  slfall  men  arise,  speaking  perverse  things 
to  draw  away  disciples  after  them.' 

"  Modern  Missionary  Baptists  departed  from  the  original 
faith  and  practice  of  the  Church  of  God.    They  endorsed, 


50  History  of  the  Regular  Baptists, 

like  Protestant  anti-Christ,  all  the  idols  for  which  the 
religious  world  (falsely  so  called)  is  noted.  They  claim  that 
it  depends  upon  their  efforts  whether  the  world  is  saved  or 
not,  thus  denying  the  power  of  the  Almighty  God  in 
the  work  of  salvation ;  throwing  it  into  the  hands  of  Boards, 
Councils,  General  Associations  and  all  the  paraphernalia  of 
Missionism.  Hence,  their  preachers,  like  the  begging  friars 
of  Catholicism,  carry  round  the  hat  for  contributions  I 
They  modestly  tell  the  people  that  the  work  of  the  Lord  can 
not  be  carried  on  without  it.  How  false !  How  different 
does  the  Apostle  tell  us  :  (1st  Peter,  i.  18)  '  For  as  much 
as  ye  know  that  ye  were  not  redeemed  with  corruptible 
things,  as  silver  and  gold;'  19th  verse:  'But  with  the 
precious  blood  of  Christ.'  Now,  dear  brethren,  did  our 
limits  admit,  we  could  fill  a  volume,  with  authority  from 
God's  word,  showing  the  unscriptural  position  of  modem 
Missionism. 

"We  set  out  with  the  object  of  showing  the  causes  that 
led  to  the  division  of  the  Baptists  in  1833.  We  think  we 
have  clearly  shown  that  'they  went  out  from  us,  because 
they  were  not  of  us.'  They  became  adulterated  in  faith 
and  practice,  and  what  was  left  for  the  original  body  to  do 
but  withdraw  their  fellowship  from  them  according  to 
the  divine  rule?  But  notwithstanding  their  boasted 
numbers  and  their  great  means,  have  they  carried  out  the 
promises  they  made  to  convert  the  world?  We  well 
remember,  thirty  years  ago,  one  (Tf  their  champions 
declared  that  in  ten  years  from  that  time,  by  their  united 
efforts,  they  would  have  the  world  converted ;  and  we  know 
that  multiplied  thousands   of  dollars    have   been    collected 


Principally  of  Southern  Illinois.  51 

in  that  time  for  that  avowed  object,  and  where  are  we  now  ? 
Dear  Christian  reader,  after  (according  to  statistics  recently 
published)  expending  in  missions  by  the  whole  of  so  called 
Christendom  the  immense  sum  of  ninety-five  millions  of 
dollars  annually,  where,  we  again  ask,  are  we  to-day?  In 
the  midst  of  sin,  ruin,  vice  and  blasphemy !  Is  this  not 
enough  to  prove,  to  every  unprejudiced  mind,  the  falsity 
of  the  system  ?  For,  as  one  said  of  old,  '  If  this  thing  be 
of  God  you  cannot  overthrow  it !'  Missionism  has  now  been 
among  the  people  ^called  Baptists,  even  in  this  country, 
for  over  fifty  years,  and  we  again  ask,  what  has  it 
accomplished  ?  It  has  failed  in  India,  in  China,  in  Africa, 
in  short,  in  every  place  where  it  has  been  introduced,  which 
of  itself,  proves  the  falsity  of  the  system,  without  any  more 
comment.  Even  in  our  land  were  it  not  for  their  money 
operations,  where  would  they  be  to-day  ?  Where  would  be 
their  preachers  to  propagate  their  false  gospel  ?  For  truly,  in 
the  language  of  the  inspii'ed  Apostle,  they  preach  another 
gospel  '  which  is  not  another ;  but  there  be  some  that  trouble 
you,  and  would  pervert  the  gospel  of  Christ.'  (Gal.  i.  7.) 
"  The  doctrine  of  the  Modern  Missionary  Baptists,  is 
general  atonement  and  general  operation  of  the  Spirit,  for 
which  purpose,  for  the  carrying  out  thereof,  they  hold 
protracted  meetings,  have  anxious  benches  and  all  other 
appliances  for  manufacturing  converts,  which  we  contend 
are  of  natural  origin.  Is  it  any  wonder,  then,  that  the 
Primitive,  or  old  order  of  Baptists,  should  stand  aloof  from 
them,  when  they  have  departed  from  the  faith  and  order  of 
the  Original  Baptists?  When  they  have  left  the  plain  and 
simple    track   of  God's  truth  and  '  teach  for  doctrines  the 


52  History  of  the  RegulaPw  Baptists, 

commandments  of  men  I' 

"The  Original  Little  River  Association  stands  precisely 
on  the  doctrine  she  was  constituted  upon  and  which  she 
maintains  to  this  day,  while  the  others  departed  therefrom, 
and  endorsed  all  the  isms  herein  stated. 

"  The  Original  Baptists  have  ever  held  that  'The  word  of 
God  is  a  sufficient  rule  of  faith  and  practice'  for  them,  and 
we  find  that  in  the  history  of  the  Church  of  God,  in  nil 
ages,  that  they  have  ever  been  tenacious  of  those  principles ; 
how  it  subjected  them  to  the  most  awful  persecutions  under 
the  reign  of  both  beasts,  as  before  stated,  even  as  early 
as  the  days  of  the  Apostle  Paul,  for  he  tells  us,  in  his  epistle 
to  the  Hebrews,  xi.  36,  37,  38:  'And  others  had  trial  of 
cruel  mockings  and  scourgings,  yea,  moreover,  of  bonds  and 
imprisonment :  They  were  stoned,  they  were  sawn  asunder, 
were  tempted,  were  slain  with  the  sword;  they  wandered 
about  in  sheepskins  and  goatskins;  being  destitute,  afflicted, 
tormented;  (Of  whom  the  world  was  not  worthy:)  they 
wandered  in  deserts,  and  in  mountains,  and  in  dens  and 
caves  of  the  earth !'  Farther,  trace  their  history  down  to 
the  present  day  and  they  fulfill  the  words  of  the  Prophet: 
•  I  will  leave  in  the  midst  of  thee  an  afflicted  and  poor 
people,  and  they  shall  trust  in  the  name  of  the  Lord.'  Look 
at  our  ancient  brethren,  among  the  Waldensian  Baptists, 
how  they  declared  unfellowship  for  the  Missionary  power  of 
the  first  beast.  Moreover,  say  these  old  Baptists :  '  We 
hold  in  abhorrence  all  inventions  of  men  in  matters  of  our 
religion  as  proceeding  from  anti-Christ ;  producing  distress 
and  prejudicial  to  the  mind.'  This  was  in  the  year  1100, 
and   we   ask,    do    not    the    Old    Baptists    stand   upon    the 


PRINCirALLY    OF    SOUTHERN    ILLINOIS. 


.)o 


same  ground  to  the  present  day  ?  Even  in  the  settlement 
of  our  own  country  they  suffered  more  persecution  for  their 
adherence  to  the  great  truth  of  the  gospel  th^n  any  other 
people !  Tliis  was  under  the  Missionary  power  of  the  second 
beast,  or  Protestant  anti-Christ.  Then,  dear  brethren,  in 
reviewing  the  history  of  Original  or  Primitive  Baptists, 
we  oiight  to  rejoice  that  we  are  counted  worthy  to  suffer  the 
reproaches  of  wicked  and  ungodly  men,  and  even  nominal 
professors,  for  the  cause  of  our  divine  Master.  Remember 
the  exhortation  of  the  Apostle:  'Let  us  hold  fast  the 
profession  of  our  faith  without  wavering,  for  He  is  faithful 
that  promised.'  We  now  proceed  to  draw  a  parallel  line  to 
shew  the  difference  between 


The  True  Gospel,   and  The  Missionary  Gospel. 


Behold  I  was  shapen  in 
iniquity,  and  in  sin  did  my 
mother  conceive  me. — 
David. 

All  scripture  is  given  by 
inspiration    of   God. — Paul, 

Elect  according  to  the 
foreknowledge  of  God. — 
Peter. 

For  the  gifts  and  calling 
of  God  are  without  repent- 
ance.— Paul. 

It  is  not  of  him  that  will- 
eth,  nor  of  him  that  run- 
neth, but  of  God  that  shew- 
eth  mercy. — Paul. 

Of  his  own  ^nll,  begot  he 
us,  with  the  word  of  truth. 
— James. 

No  man  can  come  unto 
me,    except    the    Father, 


All    men    are    born   pure 
and  holy. 


We  need  a  new  revision. 

No  man  is  elected  until 
he  repents  and  believes. 

There  are  no  gifts  and 
calling  of  God,  until  you 
repent. 

It  is  of  him  that  Avilleth, 
and  of  him  that  runneth, 
that  he  may  obtain  mercy. 

Of  our  own  will  we  em- 
braced religion. 

All  may  come,  if  they 
will,  and  obtain  religion. 


54  History  of  the  Regular  Baptists, 

which   hath  sent  me,  draw 
him. — Je.-us. 

If  any  man  lack  wisdom,  j        Must   send   them    to   col- 
let him  ask  of  God. — James.  '   lege,     to     learn     them     to 

preach. 

Take  the  oversight  there-  ;        I  will  preach  for  $  500  a 

ef — not    for   filthy   lucre. —  I   year. 
Peter. 

Take    neither    purse   nor  Take  all   the  purses  and 


scrip,  nor  two  coats. — Jesus. 

Verily,  verily,  I  say  unto 

you,  except  a  man  be  born 


scrip  you  can  collect. 

Except    a   man   use    the 
means  in  his  power,  in  order 


again,    he    cannot    see    the      that  he  may  be  born  again, 
kingdom  of  God. — Jesus.       I   he  cannot  be  saved. 

"Many  other  such  parallels  might  be  drawn  did  our  limits 
admit  of  it,  but  we  think  that  we  have  shown  enough  to 
prove  the  distinction  between  tlie  Original  and  the  Modern 
Baptists;  those  that  serve  the  Lord  from  a  pure  desire,  and 
those  that  profess  to  do  it  for  the  wealth  and  the  popularity 
of  this  world.  And  now,  dear  brethren,  we  will  conclude 
with  a  few  words  of  exhortation  to  those  that  we  believe 
hold  the  truth  of  God — we  mean  the  Church  of  the  Living 
God — which  is  the  ground  and  the  pillar  of  the  truth ! 
The  old  order  of  Baptists  are  the  only  people  that  hold 
to  the  Ancient  Landmarks,  that  preach  the  truth,  that 
earnestly  contend  for  the  faith  once  delivered  to  the  Saints, 
the  only  religious  body  that  stands  disconnected  from  the 
different  isms  that  abound  among  all  other  professions. 
Then,  brethren,  in  view  of  these  things,  let  us  endeavor 
to  prove  our  faith  by  our  w^orks,  let  us  prove  the  reality  of 
our  profession  by  walking  soberly,  righteously,  and  godly, 
in  this  present  evil  world ;  you  will  be  subjected  to  the  scoffs 
and  the  derisions  of  this  world,  your  name  will  be  cast  out 


Principally  of  Southern  Illinois.  55 

as  evil ;  recollect  the  words  of  our  Lord,  '  You  i^hall  be 
hated  of  all  men  for  my  name's  sake.'  The  fiery  trials 
that  you  are  called  to  go  through  here  are  but  for  a  season, 
the  days  of  your  pilgrimage  will  soon  pass  away ;  you  can 
say  with  the  great  Apostle,  'That  these  light  afilictions, 
which  are  but  for  a  moment,  work  out  for  us  a  far  more 
exceeding  and  eternal  weight  of  glory.'  While  we  are  in 
our  Tabernacle  let  us  fulfill  our  vocation,  let  us  attend  to  our 
duties  in  the  house  of  God ;  as  members  be  ready  to  every 
good  word  and  work  which  the  Lord  commands  in  His  word, 
and  the  time  will  soon  arrive  when  you  will  get  your 
discharge  from  the  troubles  and  commotions  of  this  God- 
forgetting  and  Christ-defying  world,  when  you  shall  reach 
the  golden  streets  of  the  New  Jerusalem,  among  the 
redeemed  of  our  Father's  family,  there  to  gaze  upon  the 
beauties  of  God  and  the  Lamb  forever  and  ever.  Li 
conclusion,  dear  brethren,  may  the  God  of  all  grace  be  with 
you,  and  guide  you  into  all  truth. 

''Now  the  God  of  peace,  that  brought  again  from 
the  dead  our  Lord  Jesus,  that  great  Shepherd  of  the  Sheep, 
through  the  blood  of  the  everlasting  covenant,  make  you 
perfect  to  do  His  will ;  working  in  you  that  which  is  well 
pleasing  in  His  sight,  through  Jesus  Christ,  to  whom  be 
glory  for  ever  and  ever.     Amen." 

I  will  now  leave  the  above  Circular  Letter  without 
comment,  and  proceed  with  my  history. 

In  1833  Elder  Wilson  Hendei-son  had  the  pastoral  care  of 
the  following  named  churches:  Bankston's  Fork,  Wolf 
Creek,  Bethel's  Creek,  and  Middle  Fork  of  Saline.     In  the 


56  History  of  the  Regular  Baptists, 

summer  of  said  year,  he,  by  his  influence,  prevailed  on  those 
churches  to  change  their  fifth  Article  of  Faith  so  as  to  read, 
"We  believe  in  the  doctrine  of  election  by  grace."  He 
admitted  the  former  article  to  be  true,  but  thought  it  was 
not  so  easily  sustained  by  the  Bible.  He  next  used  his 
influence  to  have  those  churches  prepare  their  letters  to  the 
Association,  requesting  the  same  to  become  constituted  in 
accordance  with  the  changed  article,  or  else  dismiss  them 
that  they  may  become  a  little  body  to  themselves.  But  the 
last  three  named  churches  refused  to  send  such  request 
to  the  Association.  Elder  Henderson  then  had  his  home 
church,'  the  Bankston  Fork,  to  prepare  another  letter 
leaving  out  the  above  request;  but  at  that  time  he  was 
acting  both  Moderator  and  Clerk.  He  was  taken  sick  a  few 
days  previous  to  the  sitting  of  the  Association,  and, 
therefore,  could  not  go;  but  when  handing  the  letter  to  the 
other  delegates,  he,  by  mistake,  gave  them  the  one  first 
prepared.  Said  letter,  of  course,  was  read  in  the 
Association.  The  Association,  at  that  session,  requested 
those  churches  to  retain  their  former  articles  of  faith,  or  be 
constituted  on  the  articles  of  the  Association,  by  calling 
a  presbytery  for  that  purpose.  That  it  may  be  seen  that 
I  cannot  be  mistaken  on  this  subject,  I  will  insert  the  act  of 
the  Association  as  it  stands  upon  record : 

Query. — "Is  it  good  order  for  any  church  belongins:  to 
this  Association,  within  herself  to  alter  her  abstract  of 
principles  on  which  she  was  constituted  and  received  into 
this  union?"  Answer. — "We  are  of  the  opinion  that  it  is 
not;  and  as  it  appears  that  Bankston's  Fork  church  has 
altered    her   fifth  article   of  the  abstract    of  principles    on 


Principally  of  Southern  Illinois.  57 

which  she  was  constituted  and  received  into  this  Association, 
we  consider  her  in  error  with  regard  to  her  power  to  alter  or 
amend  any  article  which  would  be  inimical  to  the 
Constitution  of  the  Association,  and  we  would  sincerely 
recommend  that  she  adopt  her  former  fifth  article  in  the 
room  of  the  present  one,  and  as  an  advisory  council  to  sit 
witli  her  at  her  next  Jufie  meeting,  we  appoint  Brethren 
James  Womack,  Wm.  Bourland,  Joshua  Tague,  John 
Lockhart,  Jonathan  Floyd,  Jacob  Braden  and  Wm.  Allen, 
and  that  this  delegation  report  to  our  next  Association." 
This  was  promptly  attended  to.  I  was  present  at  said  June 
meeting,  and  being  present  also  at  said  session  of  the 
Association,  witnessed  the  whole  affair,  and  will  show  from 
the  records  what  was  done  at  the  next  meeting  of  the 
Association,  which  was  held  at  the  North  Fork  meeting 
house,  Hamilton  County,  in  the  year  1834. 

Item  9.  "The  committee  who  were  appointed  at  our  last 
meeting  to  sit  as  an  advisory  council  with  the  church  at 
Bankston's  Fork,  made  their  report,  which  was  received  and 
ordered  to  be  embraced  in  the  committee's  arrangement  for 
Monday." 

Item  16. — *'Took  up  the  report  of  the  committee  who 
were  appointed  by  the  last  Association  to  sit  with  the  church 
at  Bankston's  Fork,  at  their  June  meeting,  as  an  advisory 
council,  to  counsel  with  and  advise  that  church  to  adopt  her 
former  fifth  article  of  her  abstract  of  principles,  on  which 
she  was  constituted  and  received  into  this  union.  The 
committee  report  that  they  met  agreeable  to  appointment, 
and   after  due   labor   with   the   church  on    the   matter   in 

question,  the  church  gave  the  committee  to  understand  that 

8 


58  History  of  the  Regular  Baptists, 

they  had  held  a  conference  meeting  the  day  previous  and 
predisposed  of  the  matter  in  question  by  declaring  an 
unfellowship  with  the  Association.  For  the  satisfaction  of 
our  brethren,  we  annex  the  official  act  of  that  church  by  a 
copy  of  their  record  which  speaks  as  followeth.:  'We 
declare  an  unfellowship  with  the  Association  for  her  dealing 
with  us  contrary  to  the  Constitution  of  the  Association,  and 
not  taking  the  gospel  as  directed  in  Matthew,  xviii.  ;  and 
for  rejecting  Block  House  Creek  church  from  the  union, 
and  for  dropping  the  correspondence  with  Little  River 
Association  in  Kentucky  and  adopting  a  correspondence 
with  what  is  called  the  Original  Little  River  Association."* 

We  will  here  give  the  answer  of  the  Association  to 
the  above  charge : 

"We  will  endeavor  to  answer  the  four  exceptions  as 
set  forth  in  the  above  declaration.  With  regard  to  the  first 
exception,  we  feel  fully  of  the  opiuion  that  the  Association 
acted  in  accordance  with  her  Constitution  in  appointing 
a  committee  to  sit  with  that  church  as  an  advisory  council. 
We  believe  that  every  candid  person  will  be  ready  to 
acknowledge,  after  a  perusal  of  the  third  article  of  the 
Constitution  of  the  Association,  that  no  other  step  could  be 
taken  against  an  offending  church,  but  that  of  an  advisory 
council,  to  counsel  her  to  retract  from  what  the  Association 
considered  a  breach  of  fellowship  with  her  sister  churches  in 
the  union." 

*'In  relation  to  the  second  exception,  the  Association 
found,  on  an  examination  of  the  abstract  of  principles,  as  set 
forth  in  the  petitionary  letter  from  Block  House  Creek 
church,    that    she    was    not    orthodox    and   orderly.      In 


Principally  of  Southern  Illinois.  59 

consequence  of  which  the  Association  acted  in  conformity 
with  the  sixth  article  of  her  Constitution,  which  reads  thus: 
'If  upon  examination  the  church  apjDlying  for  admission 
is  found  orthodox  and  orderly,  she  may  be  received.' " 

'*  As  touching  the  third  and  fourth  exceptions,  as  charged 
in  the  declaration  of  dropping  the  correspondence  with  the 
Little  River  Association  and  adopting  one  with  the 
Original  Little  River  Association,  we  have  only  to  observe 
that  the  Muddy  River  Association  neither  dropped  nor 
adopted  a  correspondence  at  the  last  sitting,  as  may  be  seen 
from  her  minutes,  that  she  continued  her  correspondence  as 
formerly,  with  the  Original  Little  River  Association,  finding 
her  occupying  her  old  land  marks  that  she  was  constituted 
upon,  and  the  seceding  party  occupying  a  different  one, 
which  this  Association  do  not  feel  disposed  to  fellowship. 
We  have  endeavored  in  as  brief  a  manner  as  possible 
to  show  the  inconsistency  of  the  acts  of  this  church.  We 
think  that  every  rational  person  who  is  acquainted  with  the 
circumstance  will  be  ready  to  say  that  the  Association 
would  be  acting  consistent  with  order  to  withdraw  from  this 
church,  but  as  this  church  has  withdrawn  and  declared 
an  unfellowship  with  this  Association,  it  supercedes  the 
necessity  of  a  withdrawal  on  the  part  of  the  Association 
and  by  her  act  can  be  considered  no  more  of  this  body. 
This  church  may  say  that  she  offered  an  acknowledgment  at 
this  meeting,  but  like  Ananias  and  Sapphira  of  old,  they 
kept  back  part  of  the  price.  The  only  acknowledgment 
made  by  them  was  that  they  *'did  not  aim  to  declare  an 
unfellowship  against  the  Association,  only  against  the  four 
acts  of  the  Association,"  as  above  alluded  to.     We  think 


60  History  of  the  Kegular  Baptists, 

the  official  records  as  above  given  are  sufficient  to  convince 
every  unprejudiced  mind  that  the  Muddy  River  Association 
did  right  in  considering  said  Bankston  Fork  church  no  more 
of  that  body.  But  we  wish  the  reader  to  understand  that 
Elder  Henderson  did  not  intend  going  off  with  the 
Missionaries.  He  was  intensely  opposed  to  them,  and  soon 
came  back  to  Bethel's  Creek,  made  acknowledgments,  and 
lived  and  died  belonging  to  said  church.  It  might  not  be 
amiss  to  state  just  here  that  the  ministers  belonging  to  the 
two  Associations  under  consideration,  differed  in  doctrine. 
For  the  sake  of  convenience,  I  will  divide  them  into  three 
classes.  The  first  advocated  the  doctrine  of  limited 
atonement;  the  second,  general  atonement  and  limited 
application  of  the  spirit,  while  the  third  class  held  to 
the  doctrine  of  a  general  atonement  and  universal  operation 
of  the  spirit ;  consequently  there  was  considerable  strife  on 
doctrinal  points  as  well  as  upon  the  Missionary  question,  by 
which  fellowship  became  impaired,  and  the  breach  widened 
from  year  to  year. 

Wolf  Creek  had  not  as  yet  taken  the  advice  of  the 
Association,  but  still  retained  the  altered  fifth  article  of 
faith;  therefore,  at  her  sitting  in  1834,  the  Association 
aj^pointed  Brethren  George  Hamilton,  Joseph  Wathen,Wm. 
Allen,  Wm.  Baker,  John  Lockhart,  John  Hamilton, 
Eobert  Johnson,  James  Hamilton  and  myself,  as  an 
advisory  council  to  sit  with  said  church  at  her  October 
meeting  next,  to  advise  with  her  to  reconsider  her  act  in 
altering  their  fifth  article  of  her  abstract  of  principles  on 
which  she  was  constituted  and  received  into  the  union. 
Should   she  feel  disposed  to  adopt  the  original  articles  on 


Principally  of  Southern  Illinois.  G1 

which  this  Association  is  constituted,  by  calling  a  presbytery 
for  that  purpose,  it  shall  be  the  duty  of  the  council  to 
transmit  a  copy  of  the  adjustment  to  the  residue  of  the 
churches  comj^osing  this  Association,  notifying  them  that  the 
above  named  church  is  in  good  standing.  Should  she  feel 
to  remain  ras  she  is  she  will  be  considered  in  disorder, 
and  the  council  will  report  accordingly  at  the  next  sitting 
of  the  Association,  which  session  was  held  at  Bethel's 
Creek  meeting  house,  Gallatin  County,  Illinois,  in  1834, 
where  and  when  the  committee  appointed  at  the  last 
Association  to  visit  and  confer  with  Wolf  Creek  church 
made  their  i-eport,  which  was  referred  to  the  Committee  on 
Armngements. 

"  Took  up  their  report  of  the  committee  who  were  sent  to 
the  church  at  Wolf  Creek,  as  an  advisory  council,  and 
it  appearing  from  said  report,  that  she  was  still  in  difficulty, 
appointed  Brethren  C.  H.  Clay,  Wm.  Gholson,  J.  Womack, 
J.  Floyd  and  myself  to  visit  them  on  Friday  before  the 
third  Sunday  in  October  next,  to  sit  with  them  as  an 
advisory  council  as  heretofore,  and  report  to  the  next 
Association."  The  next  session  of  the  Association  was  held 
at  Little  Spring  church,  Hamilton  County,  Illinois, 
beginning  on  Saturday  before  the  second  Sunday  in 
September,  A.  D.  1836,  and  among  other  transactions, 
"called  for  the  report  of  the  committee  who  were  appointed 
at  our  last  sitting  to  visit  the  church  at  Wolf  Creek,  as  an 
advisory  council.  The  report  was  made  and  received.  The 
Association  are  gratified  to  learn  that  that  church  has 
adopted  the  abstract  of  principles  on  which  this  Association 
is  constituted,"    (See  item  7.)    Be  it  remembered,  however. 


62  History  of  the  Regular  Baptists, 

that  some  of  the.  members  of  said  church  did  not  consent  to 
the  advice  of  the  committee  (the  clerk  among  them,)  so  the 
records  of  the  church  were  lost.  There  were  also  two 
licensed  ministers  that  remonstrated  against  the  act  of  the 
church,  but  we  will  leave  them  and  the  Bankston  Fork 
church  to  be  disposed  of  hereafter,  and  proceed  to  show  the 
conduct  of  the  two  remaining  churches  that  had  altered 
their  fifth  article  of  faith. 

Bethel's  Creek  church  took  the  advice  of  the  Association, 
and  immediately  readopted  her  former  fifth  article.  The 
church  at  Middle  Fork  of  Saline  readopted  her  former  fifth 
article  by  the  time  of  the  meeting  of  the  Association  in 
1834,  as  item  29  of  the  minutes  of  the  Association  for  said 
year,  which  is  as  follows,  will  show:  "The  Association 
congratulates  the  brethren  of  the  Middle  Fork  church  for 
their  stability  in  readopting  their  former  fifth  article." 

There  was  no  remonstrance  in  the  last  two  named 
churches.  Tlie  next  church  to  be  disposed  of  is  the  Big 
Bay,  who  refused  to  represent  herself  in  the  Association. 
She  was  therefore  dropped.  I  have  now  given  a  history  of 
all  the  split  that  occurred  in  the  Muddy  River  Association 
with  the  exception  of  a  few  individual  members  who  were 
excluded  from  Bethel's  Creek  church  for  the  following 
causes : 

On  my  arrival  at  the  said  church  at  her  May  term  in 
1837,  I  saw  a  stranger  to  whom  I  was  introduced  as  a 
minister  of  the  gospel.  I  invited  him  into  the  stand  and 
also  requested  him  to  preach.  I  took  no  exceptions  to 
his  doctrine  that  day,  but  at  night  he  preached  at  Brother 
George  W.  Burkhart's,  when  it  was  ascertained  that  ne  was 


Principally  of  Southern  Illinois.  68 

a  Missionary ;  and  on  arriving  at  the  meeting  house  next 
day  I  found  that  I  would  hurt  feelings  should  I  invite  him 
to  preach.  I  also  learned  that  it  would  be  hurtful  to  some 
if  I  were  not  to  invite  him.  Being  young  in  the  ministry  I 
was  loth  to  take  the  responsibility  upon  myself.  So  the  plan 
I  adopted  was  to  take  five  or  six  of  the  oldest  and  most 
prominent  members  of  the  church,  lay  tlie  case  before  them, 
leave  the  matter  with  them,  be  governed  by  their  verdict, 
and  act  accordingly.  But  since  they  could  not  agree 
among  themselves  they  concluded  to  take  the  voice  of 
the  church.  This  being  done  it  was  found  that  a  majority 
of  the  members  was  opposed  to  his  preaching.  The  result 
may  be  seen  by  referring  to  the  records  of  the  next  meeting 
— the  June  term — in  1<S37,  from  which  record  I  will  here 
insert  the  third  item  : 

"Fellowship  inquired  for  and  not  found.  Brother  Wm. 
Thomas  laid  in  a  charge  against  Brother  and  Sister  Burkhart 
for  disorderly  conduct  at  last  meeting,  viz :  '  That  after  it 
had  been  left  to  the  church  to  decide  whether  a  majority  of 
them  wished  the  traveling  preacher,  Mr.  Alcot,  to  preach  on 
that  day,  and  a  majority  of  the  church  members  had  voted 
against  hi.-,  being  invited,  that  Brother  and  Sister  Burkhart 
said  publicly  in  the  presence  of  the  congregation  that  the 
reason  the  majority  voted  against  Alcot's  preaching,  was 
that  they  (the  majority)  did  not  want  to  hear  the  truth 
preached.'  The  church  proceeded  to  consider  the  case, 
and  after  due  investigation,  Brother  and  Sister  Burkhart 
are  considered  as  no  longer  members  of  this  church." 

There  were  four  other  members  excluded,  for  joining 
an  arm  of  Baukston  Fork  church  that  had  been  raised  up 


64  History  of  the  Regular  Baptists, 

of  those  excluded  members  previously  alluded  to  by  Elder 
Wilson  Henderson. 

We  have  given  a  full  account  of  the  division  in  Muddy 
River  Association,  and  from  the  records  it  may  be  seen  that 
the  causes  which  led  to  the  separation  were  neither  directly 
on  doctrine  nor  the  Missionary  question,  but  there  is  no 
doubt  but  both  had  something  to  do  with  it. 

I  will  just  here  give  a  short  account  of  the  ministers  who 
belonged  to  this  Association  at  the  time  of  the  split, 
beginning  with  the  oldest  men  and  founders  of  the  first 
churches  in  Southern  Illinois.  Elder  Stephen  Stilley  was 
instrumental  in  gathering  some  of  the  first.  On  the  19th 
day  of  July,  A.  D.  1806,  he  and  Elder  Wm.  Jones 
constituted  the  Big  Creek  church.  This  was  about  thirty 
years  before  the  split,  and  by  reference  to  the  records  of  the 
said  church  book,  it  will  be  seen  that  this  church  was 
founded  upon  the  same  articles  of  faith  that  Muddy  River 
Association  was  established  on — the  articles  of  faith  upon 
which  the  Regular  Baptists  stand  to-day — and  yet  our 
Missionary  fraternity  are  trying  to  make  it  appear  that  the 
Old  Baptists  did  not  exist  prior  to  1832. 

On  the  29th  day  of  October,  A.  D.  1827,  Elders  Stilley 
and  Wm.  Rondeau  constituted  the  Grand  Pier  church,  upon 
the  same  articles  of  faith  of  Big  Creek.  This  was  nine 
years  prior  to  the  split.  Said  church  stands  to-duy  upon 
the  same  articles  of  faith  on  which  she  was  founded,  and  at 
present  numbers  about  ninety  members. 

Elder  Stilley  took  his  letter  from  Big  Creek  and 
informally  joined  the  church  at  Island  Ripple,  requesting 
the  church  to  let  him  keep  his  letter,  which  was  agreed  to. 


Principally  of  Southern  Illinois.  65 

He  had  the  pastoral  care  of  said  church  at  the  time; 
but  Avhen  the  strife  arose  he  seemed  loth  to  take  either  side. 
So  he  absented  himself  from  the  church,  refusing  at  the 
same  time  to  surrender  either  his  letter  or  credentials, 
for  which  offense  he  was  finally  excluded.  He,  in  all 
probability,  took  sides  eventually  with  the  Missionaries, 
since  he,  in  1840,  ^assisted  in  the  founding  of  Mill  Creek 
church  upon  articles  of  faith,  which,  in  substance,  are  the 
same  as  those  of  the  present  Big  Saline  Association  of 
United  Baptists,  as  I  am  informed  by  the  Clerk  of  said 
church.  Elder  Stilley  died  shortly  after  the  founding 
of  Mill  Creek  church,  much  esteemed  by  all  who  knew  him, 
and  we  indulge  the  hope  that  he  has  gone  to  reap  a  rich 
reward. 

Elder  Wilson  Henderson  was  also  an  early  pioneer  in  this 
then  wilderness  country.  He  zealously  labored  and  assisted 
in  the  constituting  of  some  of  the  first  churches  in  Southern 
Illinois.  He  was  especially  gifted  in  experimental  religion. 
He  died  in  the  triumphs  of  a  living  faith.  Just  ])efore 
he  expired  he  requested  that  the  author  of  this  work  preach 
his  funeral,  which  he  did,'  to  a  large  congregation  at  a  stand 
erected  for  that  purpose,  in  the  shade  of  his  beautiful 
orchard.  This  untiring  pilgrim  was  usually  known  by  the 
appellation  of  Daddy  Henderson,  and  as  I  have  already 
referred  to  him  in  a  former  article,  will  only  add  that 
he  was  dearly  beloved  by  all  who  knew  him. 

I  will  next  speak  of  Elder  Adam  McCool.  In  1832,  at 
the  April  term  of  Big  Creek  church  meeting,  the  following 
query  was  asked :  "Is  it  agreeable  to  the  word  of  God  to 
fellowship  a  preacher  that  is  called  a  brother,  when  denying 


66  History  of  the  Regular  Baptists, 

our  faith?"  Answered,  "not  right.'*  During  the  same  year 
several  charges  were  preferred  against  Elder  McCool. 
Among  the  rest  he  was  charged  with  having  denied  their 
articles  of  faith  and  the  doctrine  of  special  atonement.  He 
was  called  upon  to  answer  to  those  charges,  plead  guilty, 
and  the  church  finally  excluded  him.  About  the  time  of 
the  division  among  the  Baptists,  he  joined  the  Reformers, 
or  Campbellites,  and  preached  for  them  as  long  as  he 
remained  in  this  country. 

Elders  Charles  H.  Clay  and  John  IMorse  were  ministers  in 
Grand  Pier,  Pope  County.  They  were  able  and  useful  men 
and  remained  steadfast  in  the  doctrine  and  practice  of 
the  Regular  Baptists  until  their  death.  They  are  greatly 
missed  among  the  Baptists.  Elder  Moses  Pearce  and  his 
nephew.  Elder  John  Pearce,  were  among  the  early  ministers 
in  this  Association,  and  very  useful  men.  John  is  still 
living,  and  is  a  strong  advocate  of  the  Regular  Baptist 
cause,  as  was  Moses  up  to  his  death. 

Elder  Wm.  Gholson,  of  North  Fork  church,  was  another 
one  of  our  early  ministers.  He  was  a  peculiar  man, 
possessed  with  more  than  ordinary  zeal,  and  was  particularly 
gifted  in  the  Old  Testament  scriptures.  When  preachipg 
every  nerve  seemed  to  be  exerted,  and  when  the  people 
l)ecame  most  anxious  to  hear  he  would  stop.  So  they  were 
always  desirous  to  hear  him  again. 

Wm.  Laswell  belonged  to  Rector  Fork  church.  He 
advocated  the  doctrine  of  general  atonement  and  limited 
application  of  the  spirit,  but  was  intensely  opjDosed  to  the 
modern  Missionary  and  men-made  institutions.  He  had 
considerable  influence  among  the  people. 


Principally  of  Southern  Illinois.  67 

Marvel  Brown  and  Aaron  Sutten  were  licentiates.  They 
both  belonged  to  Wolf  Creek  church.  Brown  went  off 
with  the  United  Baptists,  but  never  arose  to  any  degree 
of  eminence.  Sutten,  after  the  division,  was  called  upon 
for  his  license,  but  refused  to  give  them  up,  saying,  ''  God 
has  called  me  to  preach,  and  man  shall  not  stop  my  mouth.'" 
He  afterwards  went  to  Sangamon  county,  married  there, 
and  joined  the  Campbellites.  He  soon  returned,  denying 
the  call  of  the  ministry.  He  pretended  to  be  making 
preparations  for  moving  his  family  down,  but  failed  to  do  so. 
He  after  a  while  ''took  up",  with  another  woman,  and  had 
to  leave  the  country  for  adultery.  Some  time  after  he 
attempted  to  return,  had  an  appointment  to  ])reach  on  the 
way,  and  while  preaching  his  bowels  gushed  out,  which 
caused  his  sudden  death. 

Just  before,  at  the  time  of  and  soon  after  the  division, 
there  were  quite  a  number  of  young  ministers  raised  up 
within  the  bounds  of  the  Muddy  River  Association,  whose 
names  are  as  follows:  James  Gholson,  Joseph  Tucker, 
Jeremiah  T.  F.  Lewis,  John  Gibson  and  Thomas  Vicars,  all 
of  North  Fork  church;  Wm.  M.  Marrow,  Thomas  P. 
Moore,  Thomas  Coffey  and  the  author,  all  of  Bethel's 
Creek  church,  and  John  Braden,  of  Rector  Fork  church. 
All  these  proved  faithful  to  the  Regular  Baptist  cause 
except  John  Braden.  He  went  to  the  United  Baptists. 
There  are  only  two  of  these  ministers  now  living,  viz: 
Wm.  M.  Marrow,  who  now  resides  in  Scio,  Linn  County, 
Oregon,  and  myself.  But  it  has  pleased  the  Lord  to  raise 
up  others,  so  that  he  has  not  left  himself  without  witnesses. 

Attention  is  now  called  to  Bethel  Association,  the  history 


68  History  of  the  Regular  Baptists, 

of  which  we  propose  now  to  give.  Be  it  remembered 
that  this  Association  was  organized  on  ten  churches, 
principally  from  jNIuddy  River  Association.  The  convention 
met  for  the  purpose,  and  on  Saturday  preceding  the 
fourth  Sunday  in  October,  A.  D.  1829,  at  the  Middle  Fork 
of  Muddy  River  meeting  house,  Franklin  County,  Illinois, 
organized  the  said  Association,  giving  it  the  name  of  Muddy 
River  Bethel  Association,  without  any  prefix,  such  as 
Regular,  United,  or  even  Baptist.  I  have  their  articles 
of  faith  and  rules  of  decorum  before  me,  and  I  find  them 
to  correspond  with  those  of  the  Regular,  or  Primitive, 
Baptists  generally.  At  the  commencement  they  appointed 
a  Secretary,  whose  duty  it  was  to  keep  on  file  a  copy  of  the 
minutes  for  inspection,  when  called  upon,  but  owing  to 
deaths  and  removals  three  are  lost,  but  to  their  credit  they 
now  have  a  fine  book  wherein  the  records  are  neatly  kept. 

In  1832  they  met  in  the  name  of  Bethel  Association 
of  United  Baptists.  Whether  this  name  was  assumed 
without  an  act  of  the  Association  I  have  no  means  of 
knowing,  since  the  minutes  of  1830  and  1831  are  among 
the  lost.  At  their  sitting,  in  1832,  they  rejected  the  Gun 
Frame  church  on  account  that  she  presented  herself  in  the 
name  of  Regular  and  neglecting  to  exhibit  her  constitution 
and  articles  of  faith,  but  in  1833  she  was  received  into 
the  union  -under  the  name  Regular.  The  Association, 
however,  still  bore  the  name  United  until  1839. 

Just  here  I  wish  to  notice  a  document  lately  published,  in 
which  the  name  of  Bethel  Association  is  made  a  part, 
and,  we  think,  grossly  misrepresented.  The  alluded  to  es^•ay 
was  written    by   Elder   M.    J.    Jones,    of  Saline   County, 


Principally  of  Southern  Illinois.  69 

Illinois,  and  was  inserted  in  the  Baptist  Banner  (a  sheet 
devoted  to  the  United  Baptist  cause,  published  from 
Ewing,  Illinois)  July  7,  1875.  My  acquaintance  with 
Elder  Jones,  from  his  childhood,  and  my  regard  for  him  as 
a  citizen  and  neighbor,  admonish  me  to  deal  tenderly 
as  well  as  faithfully  with  him.  I  shall  not  attempt  to 
answer  all  the  errors  that  I  consider  set  forth  in  the  said 
article,  because  the  most  of  it  is  quotations  from  Benedict 
and  Ray,  and  since  this  work  is  designed  as  a  refutation 
of  the  misrepresentations  of  those  historians,  it  therefore 
supercedes  the  necessity.  The  portion  I  propose  to  answer 
is  what  I  understand  to  be  his  own  production. 

He  says:  "The  breach  of  covenant  of  Union,  so  far  as  a 
change  of  name  is  concerned,  occurred  in  Southern  Illinois 
about  the  year  1836,  when  by  an  act  of  Bethel  Association 
the  name  United  was  dropped,  and  the  name  Regular 
adopted,  which  was  done  by  a  small  majority,  and  was  one 
of  the  first  steps  that  led  to  the  unhappy  division  of  the 
churches  and  Associations  that  soon  followed." 

From  the  above  quotation  it  may  be  seen  that  Elder  Jones 
says  that  the  Bethel  Association  passed  an  act  about  the 
year  1836,  to  change  the  name.  But  the  fact  is,  said  act 
was  not  passed  until  in  the  fall  of  1839.  Hence,  it  is 
not  true  that  Bethel  Association  chans^ing  the  name,  was 
one  of  the  first  steps  that  led  to  the  unhappy  division  of  the 
churches  and  Associations.  All  well-informed  historians 
know  that  "the  unhappy  division " occurred  in  Virginia  and 
some  of  the  old  States  in  1832;  in  Kentucky  in  1833;  in 
Tennessee  in  1836,  and  in  Muddy  River  it  was  progressive, 
commencing  in  1834  and  ending  in  1837.    The  separation 


70  History  of  the  Regular  Baptists, 

that  took  place  on  the  subject  of  the  Baptist  Board  of 
Foreign  Missions  and  its  various  branches  was  nearly 
complete  all  over  the  United  States  before  Bethel 
Association  passed  the  act  above  referred  to.  The  Ferrels 
and  their  party  were  excluded  and  the  division  determined 
upon  before  the  passage  of  the  said  act.  It  is  probable  that 
Elder  Jones  did  not  know  any  better,  and  to  that  extent  is 
excusable  for  giving  publicity  to  the  above  statements  ; 
nevertheless,  a  person  is  not  justifiable  in  making  positive 
statements  when  he  doesn't  know  as  to  the  veracity  of 
them,  especially  when  they  are  calculated  in  their  nature  to 
mislead  the  people  and  do  irreparable  injury.  When 
writing  upon  the  subject  of  division  why  not  give  the 
real  causes  which  led  to  that  division,  rather  than  offer  some 
subterfuge  ? 

For  the  benefit  of  those  interested,  I  will  give  the  cause 
which  **  led  to  the  unhappy  division"  of  Bethel  Association. 
By  reference  to  the  records  of  the  sitting  of  this  Association 
in  1838,  the  following  may  be  seen:  "Received  a  request 
from  Salem  church,  requesting  this  Association  to  refer  the 
subject  of  the  Baptist  Board  of  Foreign  Missions  and  all  its 
various  branches  to  the  churches  of  this  Association." 
"This  Association  requests  the  churches  to  say  in  their  next 
letters  to  this  Association  whether  they  fellowship  the 
system,  yea  or  nay."  (See  Association  book,  page  40  and 
item  20.) 

Now  turn  to  the  records  of  next  year  and  the  following 
item  may  be  seen:  "Took  up  the  inquiry  of  Middle  Fork 
and  Salem  churches,  which  was  in  the  following  form,  viz : 
'  What  shall  be  done  with  those  churches,  if  any,   refusing 


Principally  of  Southern  Illinois.  71 

to  answer  the  request  of  the  Association  respecting  the 
Baptist  Board  of  Foreign  Missions?'  In  answer  to  them,  we 
say  it  is  a  breach  of  good  order."  (See  Association  book, 
page  43  and  item  8.)  Now  turn  to  Benedict,  page  854, 
aad  you  will  find  the  following  language:  ''This  new 
interest  came  out  from  the  Bethel  Association  on  account  of 
her  opposition  to  the  benevolent  operations.  The  reasons  for 
this  secession  from  the  mother  body  are  thus  expressed  by 
my  correspondent  for  this  young  interest:  '  We  withdrew 
on  account  of  her  anti-Mission  principles  and  the  absurd 
doctrines  of  Daniel  Parker  to  enjoy  the  benefits  of  freedom 
and  to  join  with  our  brethren  in  the  benevolent  enterprise 
of  promulgating  the  gospel  in  our  own  and  foreign  lands.'" 
I  wish  it  distinctly  understood  that  the  doctrine  of  Daniel 
Parker  was  not  before  this  Association. 

But  another  quotation  just  here  from  Elder  Jones'  essay. 
He  says:  "But  our  party  (the  United  Baptists)  have  ever 
proved  true  to  the  covenant  of  Union,  retaining  the  name, 
the  faith,  and  the  old  Missionary  landmarks  of  our 
ancestors." 

As  to  the  United  Baptists  "retaining  the  name,"  I  see 
quite  a  disposition  in  some  of  them  to  adopt  the  name 
Regular  Baptist;  and  Elder  Jones  himself,  in  his  essay, 
applies  the  name  Regular  to  his  party ;  I  would  ask,  if  it  was 
a  breach  of  the  covenant  of  Union  in  1840,  and  also  "one 
of  the  fii'st  steps  that  led  to  the  unhappy  division  of  tke 
churches  and  Associations,"  how^  is  it  that  it  has  of  late 
become  so  harmless  ?  It  must  be  that  an  innocent  people 
have  worn  it  till  it  has  become  inoffensive.  It  is  very  true 
that  the  name  United  was   appropriate  when  applied   to 


72  History  of  the  Regular  Baptists, 

that  portion  of  the  Baptists  who  entered  into  the  "covenant 
of  Union"  that  took  place  in  Virginia  and  Kentucky  while 
they  remained  togethei',  but  after  the  separation  it  was 
no  longer  relevant. 

Let  us  examine  the  faith  and  j^ee  whether  the  United 
Baptists  have  really  proved  true  to  and  retained  it.  The 
covenant  of  Union  was  based  upon  the  confession  of  faith 
of  the  Regular  Baptists,  under  which  they  lived  as  one 
people  until  the  division,  when  a  party  broke  off,  or  in 
their  own  language,  "seceded  from  the  mother  body," 
and  adopted  entirely  new  abstracts  of  principles,  while  the 
other  party — the  Regular  Baptists — retained  the  original 
confessions  of  faith, — the  abstract  of  principles  under  which 
both  parties  had  so  long  lived.  Now,  if  throwing  away  the 
articles  of  faith  upon  which  the  covenant  of  Union  was 
based,  and  adopting  others  differing  materially  from  them, 
is  "retaining  the  faith,"  I  candidly  confess  that  I  do  not 
understand  the  import  of  language.  As  to  the  United 
Baptists  retidning  the  ancient  Missionary  landmarks  of  their 
ancestors,  may  be  true,  since  their  institutions  do  resemble 
those  of  their  Roman  sires,  especially  the  Alexandrian 
school  for  the  training  of  youths ;  and  other  Missionary 
operations,  such  as  Baptist  Boards,  State  Conventions, 
life  membership  and  life  directorship,  all  of  which  is 
without  the  authority  of  God's  word,  and  differs  very 
much  in  sentiment  from  the  following  article  of  faith 
of  the  Waldenses:  "We  hold  in  abhorrence  all  human 
inventions  as  proceeding  from  anti-Christ  which  produce 
distress,  and  are  prejudicial  to  the  liberty  of  the  mind." 
(Jones'  History,  p.  333.) 


Principally  of  Southern  Illinois.  73 

But  again:  Elder  Jones,  in  the  second  chapter  of  his 
essay,  in  speaking  of  the  Old  Baptists,  says:  "Who  call 
themselves  Regular,"  and  then  parenthetically  adds,  'we 
would  say  rather,  'Irregular,'" 

If  baptizing  members  coming  from  other  denominations 
to  our  communion,  is  irregular,  then  of  a  truth  it  might  be 
said  that  the  Old  Baptists  are  "Irregular."  But  if  the 
receiving  of  immersed  Methodists,  Campbellites,  General 
Emancipation,  and  even  Old  Baptists,  is  irregular,  then 
it  would  seem  fitting  and  appropriate  to  apply  the  terra 
"Irregular"  to  the  United  Baptists.  Elder  Jones  will 
surely  recollect  that  he  himself  was  baptized  by  a  Regular 
Baptist  minister,  and  in  the  fellowshij)  of  the  Regular 
Baptist  Church  at  Bethel's  Creek,  and  that,  too,  long  since 
the  division.  He  undoubtedly  will  not  forget  that  he  has 
not  received  any  other  baptism  since  his  exclusion  therefrom. 
Now  suppose  he  should  succeed  in  proving  the  Regular 
Baptists  to  be  an  apostate  body,  what  of  his  baptism? 
What  of  those  be  has  dipped  since  his  exclusion  from  the  Old 
Baptists  ?  Neither  his  nor  theirs  in  this  case,  is  valid.  But 
suppose  the  Regular  Baptists  are  the  legal  descendants  from 
the  Apostles — and  I've  no  doubt  of  it — while  his  own 
baptism  is  valid,  since  he  received  it  from  proper  authority, 
those  that  have  been  dipped  by  him  since  his  exclusion  are 
no  more  baptized  than  if  they  had  never  seen  water.  While 
upon  this  subject  I  will  introduce  the  case  of  Prof  John 
Washburn,  Principal  of  Ewing  High  School,  Franklin 
County,  Illinois : 

He  was  not  only  baptized  by  the  Regular  Baptists,  but 

was  also  ordained  a  gospel  minister  by  them,  and  that  too 
10 


74  History  of  the  Regular  Baptists, 

long  since  the  division  on  the  Missionary  question.  He, 
after  his  exclusion  from  the  Regulars,  joined  the  United 
Baptists,  and  is  now  acting  alone  on  the  ordinances  received 
from  the  Regvlar  Baptists! 

Now  if  the  Regular  Baptist  is  not  the  church  of  Christ, 
but  the  '* split-off,"  "irregular,"  and  as  said  by  some  of  the 
modern  Missionaries,  to  be  "anti-Christ,"  how  in  the  name  of 
sense  are  their  baptism  and  ministerial  credentials  valid? 
This  is  a  serious  question,  and  one  too,  that  Elders  Jones 
and  Washburn  would,  in  all  probability,  rather  say  but 
little  about. 

But  to  proceed  with  the  history  of  Bethel  Association.  It 
is  a  well  established  fact  that  the  Missionary  question  caused 
tiie  division  of  said  body,  which  occurred  in  the  year  1840, 
and  the  members  and  churches  that  went  off  with  the 
Missionaries  were  the  first  to  remonstrate  against  the  system. 
I  once  had  a  letter  in  my  jmssession  from  Mt.  Pleasant 
church  to  the  Bethel  Association,  informing  them  that  they 
had  declared  an  unfellowship  with  the  Baptist  Board  of 
Foreign  Missions,  and  all  its  various  branches,  and 
requesting  the  Association  to  advise  the  rest  of  the  churches 
to  do  the  same ;  and  I  find  in  the  minutes  of  that  body,  for 
the  year  1832,  the  following  record:  "Inasmuch  as  the 
most  of  the  churches  of  this  Association  have  declared  non- 
fellowship  with  the  Baptist  Board  of  Foreign  Missions, 
we  therefore  advise  all  of  our  churches  to  do  the  same." 
(See  Association  book,  p.  16  and  item  11.)  This  was  pnor 
to  the  split;  but  by  the  influence  of  money-hunting 
ministers  the  strife  and  excitement  was  raised  to  such  a 
degree  that  the  Association  thought  best  to  refer  the  subject 


Principally  of  Southern  Illinois.  75 

to  the  churches,  requesting  them  to  say  in  their  next  letters 
to  the  Association  whether  they  fellowshipped  the  system, 
yea  or  nay,  as  has  ah-eady  been  stated.  This  was  in  the 
year  1838;  and  in  1839,  when  the  Association  met,  eight 
churches  out  of  thirteen  answered  that  they  did  not 
fellowship  it.  Two  churches  were  not  represented,  but  were 
the  same  in  faith,  while  three  churches  refused  to  answer 
the  request.  The  Association  at  that  sitting,  decided  that  a 
refusal  to  answer  was  a  breach  of  good  oixier.  Those 
churches  refusing  to  answer  the  request  of  the  Association 
were  Ten  Mile  Creek,  Mt.  Pleasant  and  Unity;  and  in 
1840,  about  three  weeks  previous  to  the  time  appointed  for 
the  meeting  of  the  Association,  those  three  churches  met  at 
Mt.  Pleasant  church  and  formed  what  they  called  the 
Bethel  Association  of  United  Baptists,  but  said  organization 
did  not  last  a  year.  Elder  Vance,  previous  to  the  time  of 
their  next  session,  came  to  this  country.  He  was  a  zealous 
Missionary,  and,  withal,  a  considerable  revivalist,  and  as 
Elder  Robert  Moor  could  not  bear  a  rival,  he  and  Elder 
Vance  got  at  variance,  which  resulted  in  the  splitting  of 
Mt.  Pleasant  church.  In  1841,  the  church  at  Ten  Mile 
Creek,  and  a  part  of  Mt.  Pleasant,  and  a  small  party  that 
had  been  excluded  from  the  Bethlehem  church  (of  which 
we  will  give  a  full  history  hereafter)  met  at  Old  East  Fork, 
and  organized  the  Franklin  Association  of  United  Baptists. 
Eight  or  ten  of  the  most  permanent  members  of  Ten  Mile 
Creek,  be  it  remembered,  did  not  go  with  the  Missionary 
party.  The  Unity  church  and  the  other  part  of  Mt. 
Pleasant  church  formed  what  they  called  the  Bethel 
Association  of  United  Baptists ;  but  by  others  they    were 


76  History  of  the  Regular  Baptists, 

called  the  Moor  party.  They  have  retrograded,  however, 
and  gone  out  of  existence.  I  believe  they  retained  the 
same  abstract  of  principles  upon  which  the  Old  Bethel 
Association  was  constituted,  and  were  utterly  opposed  to  the 
modern  Missionary  system.  Some  of  their  members  finally 
returned  to  the  Regular  Baptists. 

From  the  above  it  may  be  seen  that  ten  churches  out 
of  thirteen  stood  firm  on  the  doctrine  and  practice  of  the 
Regular  Baptists,  while  one  and  a-half,  and  the  excluded 
party  from  Bethlehem  church,  went  off  with  the 
Missionaries  and  formed  the  Franklin  Association,  and  one 
and  a-half  went  off*  with  the  Moor  party. 

We  will  now  proceed  with  the  history  of  the  Bethlehem 
chm-ch,  the  Ferrels  and  their  party.  In  the  fall  of  1839 
there  were  sixty-one  membere  belonging  to  said  church ;  and 
when  the  vote,  in  relation  to  the  Missionary  question 
was  taken,  a  large  majority  voted  that  they  did  not 
fellowship  the  system.  The  Ferrels  and  their  party,  which 
consisted  of  about  twelve  or  fourteen  in  number, 
remonstrated  against  the  act  of  majority  and  utterly  refused 
to  be  governed  by  it.  In  order  to  settle  the  pending 
difficulty  the  church  solicited  aid.  Being  present  I  was 
appointed  Moderator.  Two  tedious  days  were  spent  in 
the  trial  which  resulted  in  the  exclusion  of  the  Ferrels 
and  party  on  charge  of  rebellion. 

Having  given  the  history  in  relation  to  the  division  of  both 
Muddy  River  and  Bethel  Associations,  we  think  the  records 
show  very  clearly  that  the  Regular  Baptists  are  the  only 
legal  descendants  from  the  Ancient  Baptists,  seeing  they 
have  retained  the  original  abstracts  of  principles  and  adhered 


Principally  of  Southern  Illinois.  77 

strictly  to  the  doctriue  and  practice  of  the  x\.postles.  The 
records  also  show  that  the  United  Baptists  stand  as  the 
excluded  party;  their  articles  of  faith  show  that  they 
repudiate  the  original  ones;  their  many  human  inventions, 
such  as  Sunday  schools,  Bible  Societies,  Missionary 
Societies,  etc.,  show  that  they  are  not  content  with  the 
Bible  alone  as  their  only  rule  of  faith  and  practice,  and  yet 
they  are  making  every  exertion,  using  every  argument,  in 
order  to  establish  their  claims  to  priority. 

As  I  have  spoken  of  the  Franklin  Association  of  United 
Baptists,  it  might  be  proper  to  say  something  more 
concerning  its  organization.  At  its  commencement — it 
bears  date  from  1841 — there  were  seven  churches,  to  wit: 
Ten  Mile  Creek,  Benton,  East  Fork,  Liberty,  a  part  of  Mt. 
Pleasant,  Concord,  and  the  Ferrels  and  party,  who  called  a 
presbytery  from  Tennessee,  viz :  Elders  Elija  Madox  and 
John  Boren,  for  the  purpose  of,  and  by  which  presbytery, 
were  constituted  into  a  church,  made  the  number.  (Elders 
Madox  and  Boren  belonged  at  this  time  to  the  Armenian 
party  that  had  previously  seceded  from  the  Regular 
Baptists.)  There  were  also  eight  ordained  ministers,  viz: 
C.  Carpenter,  J.  Browning,  T.  M.  Vance,  H.  Vice,  S.  M. 
Williams,  Wm.  Ferrel  and  his  two  sons  Wilerford  and 
Hezekiah. 

This  Association  was  soon  joined  by  Union  church, 
situated  in  Raleigh,  Saline  County,  Illinois,  and  was  first 
gathered  by  Elder  Wilson  Henderson,  and  was  composed  of 
those  members  who  were  excluded  from  Wolf  Creek. 
Those  excluded  from  Bethel's  Creek  and  the  Bankston's 
Fork  churches,  also  soon  joined  the  Franklin  Association. 


78  History  of  the  Regular  Baptists, 

In  fact  the  most  of  the  churches  and  membei^  that  went  off 
from  the  Muddy  River  and  Bethel  Associations,  either 
directly  or  indirectly  joined  the  said  Franklin  Association. 

Elder  Barbaree — an  Emancipation  Baptist — founded  one 
or  two  churches  in  Saline  County,  which  churches  also 
joined  this  Association. 

I  recently  called  upon  the  Secretary  of  that  body, 
requesting  the  liberty  to  examine  their  records.  He  politely 
handed  me  a  file  of  their  minutes.  I  suppose  that  is  the 
manner  in  which  they  keep  their  records.  Elder  E.  T. 
Webb  and  myself  carefully  inspected  them,  but  could  find 
no  traces  of  constitution,  preamble  or  any  such  thing.  The 
only  information  we  could  get  in  relation  to  their  history 
was  the  names  and  number  of  their  churches  and  the 
locality  of  some  of  them.  I  had  previously  been  informed 
by  Elder  Moses  Neil  that  they  had  no  regular  constitution, 
but  that  they  had  merely  come  together  and  called 
themselves  the  Franklin  Association  of  United  Baptists.  I 
came  to  the  State  of  Illinois  in  1820,  have  traveled  all  over 
the  same,  lived  in  different  parts  of  it,  have  an  extensive 
acquaintance  in  it,  a  tolerably  good  knowledge  of  the  state 
of  society  through  it,  and  I  now  give  it  as  a  result  of 
my  best  judgment  that  at  the  first  organization  of  the  people 
now  called  Missionary  Baptists,  in  this  State,  the  majority 
was  Emancipation,  Free  Will  and  Separate  Baptists.  It  is 
true  there  was  a  small  number  of  excluded  members  from 
the  Regular  Baptists,  that  joined  them. 

In  one  respect  there  was  a  material  difference  between  the 
Muddy  River  and  Bethel  Associations.  While  a  majority 
of  the   ministers   of    the    former    adhered   strictly   to   the 


Principally  of  Southern  Illinois.  79 

doctrine  and  practice  of  tlie  Regular  Baptists,  a  large 
majority  of  the  ministers  of  the  latter  were  strong  advocates 
of  the  modern  system  of  Missions  and  the  doctrine  of 
Armenianism.  Hence,  the  reason  she  was  last  to  rid  herself 
of  this  heresy.  I  have  already  given  the  names  of  the  eight 
who  left  and  joined  the  Franklin  Association,  There  were 
three  that  went  with  the  Moor  party,  to  wit:  Charles  Lee, 
Isaac  Herron  and  Robert  Moor,  leaving  only  five  ordained 
ministers  in  the  Bethel  Association,  whose  names  are  as 
follows:  John  P.  Madox,  John  Manis,  Wm.  Davis,  S. 
Oodard  and  Noble  Anderson, 

Elder  C.  Carpenter  was  absent  from  the  country  at  the 
time  of  the  division.  He  returned  about  the  time  of  the 
organization  of  the  Franklin  Association  and  went  with 
them,  but  soon  returned  to  the  Regular  Baptists,  and  was 
restored.  He  preached  for  them  twenty  odd  years,  making 
the  whole  of  his  ministry  upw^ards  of  forty  years.  The 
remaining  seven  continued  with  the  Missionaries  until  their 
death  or  to  the  present  time. 

Elder  Milton  Carpenter,  son  and  only  child  of  Chester 
Carpenter,  belonged  to  the  Bethel  Association.  He  was  a 
zealous  Missionary  and  withal .  a  man  of  extraordinary 
talent.  He  was  several  times  elected  to  the  Legislature 
and  was  finally  appointed  Treasurer  of  the  State.  He  went 
to  Springfield  and  remained  there. until  he  died,  but  was  not 
connected  with  the  Franklin  Association. 

Elder  George  Stacy  also  belonged  to  the  Bethel 
Association.  He  w^as  a  strong  advocate  of  the  new 
institutions.  From  the  foregoing  statements  we  see  that, 
first  and   last,    thirteen   Elders    went  off,  while   only   five 


80  Hist  OK  Y  of  the  Kegular  Baptists, 

remained  in  the  Bethel  Association.  Those  who  went  off 
were  advertised  (or  most  of  them)  as  holding  their 
credentials  and  preaching  in  disorder. 

I  now  give  one  more  quotation  from  the  records  of  Bethel 
Association,  which  will  show  the  final  result  of  the  division 
of  said  body.  It  is  as  follows:  "Took  up  the  case  of 
Unity,  Mt.  Pleasant  and  Ten  Mile  Creek  churches  for  not 
representing  themselves  in  this  Association.  And  finding 
to  our  satisfaction  that  they  have  gone  into  disorder,  we 
therefore  drop  them  from  our  Union."  (Association  book, 
p.  45,  and  item  7.) 

The  ''disorder"  above  referred  to  was  the  meeting  of 
those  three  churches  in  advance  of  the  regular  time  of  the 
meeting  of  the  Bethel  Association,  at  a  different  place  than 
that  designated,  and  for  forming  what  they  termed  the 
Bethel  Asvsociation.  Their  apology  for  thus  acting  was  that 
the  Association  had  changed  its  name,  at  the  last  session, 
from  United  to  Regular,  and  for  this  reason  they  could  not 
meet  them.  They  wrote  to  all  the  churches  requesting 
as  many  as  felt  so  disposed,  to  meet  and  go  with  them  into 
the  new  organization.  But  when  they  wrote  to  their 
historian,  Mr.  Benedict,  they  gave  it  as  the  reason  for 
their  secession  from  the  mother  body  that  they  opposed 
benevolent  operations;  but  the  real  cause  was  that  the 
Association  opposed  all  men-made  or  humanly-devised 
schemes  in  religious  proceedings. 

I  will  here  remark  that  Elder  Vance  did  not  belong 
directly  to  the  Bethel  Association.  He  came  to  this  country 
just  after  the  separation  but  in  time  to  assist  in  the 
organization  of  the  Franklin  Association. 


Principally  of  Southern  Illinois.  81 

Having  given  an  account  of  some  of  the  ministers  of 
Muddy  River  Association,  I  will  close  this  chapter  by 
referring  to  some  of  those  who  belonged  to  Bethel 
Association.  I  will  first  speak  of  the  lamented  John  P. 
Madox,  who  was  a  Tennesseean  by  birth  and  son  of  Elder 
Elijah  Madox.  I  first  became  acquainted  with  him  while 
in  the  army  at  the  time  of  the  Black  Hawk  war.  He  had 
considerable  law  knowledge,  and  for  several  years  was  Justice 
of  the  Peace  in  Franklin  County,  Illinois.  At  the  time  of 
the  great  struggle  on  the  Missionary  subject  he  was  chosen 
Moderator  of  Bethel  Association  and  distinguished  himself 
by  confining  all  parties  strictly  to  parliamentary  rules.  He 
possessed  a  deep  and  penetrating  mind.  The  last  few  years 
of  his  life  he  was  afflicted  with  consumption  and  when 
on  his  death  bed  and  dying,  he  requested  Elder  Moses  Neal 
to  get  the  Bible  and  read  for  him.  After  reading  awhile  he 
laid  the  Bible  down  to  assist  his  dying  friend  to  turn  in  bed, 
when  Elder  Madox  took  the  Bible  in  his  hand,  clasped  it  to 
his  bosom,  then  moved  it  to  his  mouth  and  kissed  it,  saying 
that  he  thanked  God  for  the  gift  of  the  Bible;  that  it 
revealed  the  plan  of  salvation. 

Elder  Moses  Neal  was  an  able  and  bold  defender  of 
the  Regular  Baptist  cause.  He  was  specially  gifted  in 
discipline  and  church  government.  His  death  was 
occasioned  by  a  fall  from  an  apple  tree,  which  so  affected 
him  that  he  died  in  about  three  weeks  afterward.  He  bore 
his  afflictions  with  great  fortitude,  retaining  his  right  mind. 
After  making  the  necessary  arrangements  for  the  welfare  of 
his  family,  he  departed  this  life  in  the  triumphs  of  a  living 
faith.  I  know  of  no  man  that  has  been  missed  among  the 
Baptists  more  than  he. 


82  History  of  the  Regular  Baptists, 

Elder  Joseph  Hartley  was  also  a  zealous  advocate  and 
able  defender  of  the  doctrine  of  the  Regular  Baptists.  He 
moved  to  Oregon  about  the  time  of  the  late  war,  and  died 
in  the  far  West. 

Isaiah  Youngblood  was  also  a  member  of  Bethel  Asso- 
ciation. I  was  not  intimately  acquainted  with  him,  and 
have  not  been  able  to  obtain  any  items  of  his  history.  I 
believe  he  was  never  ordained.  Perhaps  his  gift  was  more 
in  exhortation  than  otherwise.  He  was  esteemed  by  his 
brethren  as  a  faithful  and  useful  minister.  I  am  personally 
acquainted  with  two  of  his  sons,  and  although  they  were 
left  orphan  boys,  yet  they  have  by  their  energy  and  industry 
become  eminent  lawj'ers.  I  remember  the  names  of  Elders 
Manis  and  West.  They  were  said  to  be  able  ministers.  I 
am  not  able  lo  give  any  historical  account  of  them.  There 
were  others  that  belonged  and  have  passed  from  the  walks  of 
men  that  I  cannot  give  any  account  of.  The  Lord  has  still 
raised  ministers  to  supply  the  vacancies  occasioned  by  the 
removal  of  those  he  has  taken  to  himself  There  is  still  an 
able  and  faithful  ministry  in  the  bounds  of  Muddy  River 
and  Bethel  Associations,  with  a  great  degree  of  oneness  and 
harmony  in  doctrine  and  practice. 


PRINCirALLY   OF   SoUTHEliN    ILLINOIS.  83 


CHAPTER    III. 

The  Regular  Baptists,  that  sect  everywhere  spoken  against  — 
Misrepresentations  introduced;  their  utter  falsity  shown  — 
Missionary  Societies — Their  manner  of  sending  Missionaries — 
Quotation  from  Baptist  circular — The  contrast  drawn. 

"But  we  desire  to  hear  of  thee  what  thou  thinkest;  for  as 
concerning  this  sect,  we  know  that  it  is  everywhere  spoken 
against." — Acts,  xxviii,  22. 

O INCE  it  is  a  well  known  fact  that  the  Regular  Baptists 
are  everywhere  spoken  against  and  withal  greatly 
misrepresented  I  will,  in  this  short  chapter,  adduce  some  of 
those  misrepresentations  and  evil  sj^eakings  which  have  been 
and  are  yet  being  made  against  them  as  a  people : 

Benedict,  page  855,  uses  the  following  language :  ''Bethel 
Association  w^as  formed  from  the  one  last  named,  in  1829. 
Its  minutes  for  1844,  the  latest  I  have  received,  exhibit  it  in 
such  a  condition  of  feebleness  that  I  should  place  it  in  the 
sub-head  list  were  it  not  for  its  age  and  pedigree." 

The  Muddy  River  is  "the  one  last  named,"  and  the  date 
of  the  organization  is  correct,  but  on  page  956  he  says  that 
Bethel  Association  was  organized  in  1829,  had  only  four 
churches,  three  ministers,  and  that  W.  Jordan  was 
Moderator  in  1844  and  W.  Hindman,  Clerk.  Xow  the 
facts  are  that  Bethel  Association  was  organized  on  ten 
churches  and  has  never  had  less  than  eight  or  nine  churches 


84  History  of  the  Kegular  Baptists, 

at  any  time  since  its  formation.  Ten  churches  were 
represented  in  1844;  the  very  minutes  from  which  his  table  ivas 
ixiken  show  this  to  be  true.  And  instead  of  their  being  only 
three  ministers,  there  have  never  been  less  than  five.  As 
for  Jordan  being  Moderator,  he  never  belonged  to  that 
Association  in  his-  life,  and,  of  course,  never  was  Moderator 
of  it.  W.  Hindman  has  not  belonged  to  it  since  the 
split,  nor  acted  as  Clerk.  By  such  misrepresentations  as  the 
foregoing,  many  honest  people  who  take  an  interest  in 
liistory,  are  misled.  Hence  the  necessity  of  their 
confutation.  Another  quotation  from  Benedict,  page  935: 
"The  anti-Mission  movement,  must,  of  necessity,  be  a  short- 
lived one.  It  has  within  itself  the  elements  of  its 
dissolution,  and  before  my  stereotyped  pages  could  reach  the 
different  parts  of  the  country,  to  say  nothing  of  remoter 
regions,  it  will  be  among  the  things  that  are  past  and 
forgotten." 

The  above  quotation  manifests  his  prejudice  and  short- 
sightedness. But  Benedict  is  not  the  only  person  to  thus 
prophesy.  It  has  been  the  jn-ediction  of  quite  a  number  of 
the  opponents  of  the  Regular  Baptists,  tliat  they  will  all 
soon  be  gone;  that  they  would  live  to  preach  their  funeral. 
They  have  been  sneered  and  scoffed  at;  taunted  and 
ridiculed;  called  ''Hard  Shells,"  "Iron  Jackets,"  "Old 
Fogies,"  "Whisky  Baptists,"  "Jug  Baptists,"  "Forty 
Galloners,"  and  other  opprobrious  epithets.  I  presume  that 
Benedict's  "stereotyped  pages"  have  long  since  reached  the 
"remoter  regions,"  yet  this  "anti-Mission  movement,"  as  he 
is  pleased  to  term  it,  is  not  "among  the  things  that  are 
past  and  forgotten."     The  Regular  Baptists  still  remain,  are 


Principally  of  Southern  Illinois.  85 

on  the  increase,  and  we  are  of  the  opinion  that  they  will  be 
perpetual;  that  the  gates  of  hell  shall  not  prevail  against 
them.  There  is  no  danger  that  the  Missionaries  will  preach 
their  funeral.  They  were  accused  of  being  drunk  on  the 
Day  of  Pentecost  and  they  have  been  accused  of  being 
drunkards  ever  since ;  hence,  it  is  no  marvel  that  they  are 
to-day  called  "Whisky  Baptist-^."  Christ  himself  was, 
while  on  earth,  called  a  wine-bibber,  but  He  says  to  His 
disciples  *'  blessed  are  ye  when  men  shall  say  all  manner  of 
evil  against  you  falsely  for  my  sake."  A  quotation  just 
here  from  Ray,  page  26.  He  says:  **But  our  anti- 
Mission  brethren  tell  us  that  they  are  not  opposed  to  Bible 
Missions  but  only  to  the  modern  Missionary  system.  Actions 
speak  louder  than  words.  If  the  modern  Baptists,  who 
claim  to  be  the  "Old  School,"  or  "Primitive"  Baptists,  have 
ever  sent  out  a  Missionary  either  to  the  home  or  foreign 
field,  I  have  not  been  informed  of  the  fact.  What  "Hard 
Shell"  church  has  ever  employed  a  Missionary  upon  the 
Bible  or  any  other  plan?  They  are  emphatically  "anti- 
Mmion  Baptists." 

I  have  no  personal  acquaintance  with  the  learned 
historian  just  quoted,  and  no  knowledge  of  him  other  than 
that  I  have  gained  from  his  "Baptist  Succession."  It  may 
be  that  he  is  an  aged  man,  and,  for  aught  I  know,  may  have 
been  to  Birmah  or  itinerated  some  extensive  field.  But 
I  should  judge  that  I  would  have  but  little  to  fear  in 
measuring  arms  with  him,  the  salary  excepted.  I  entered 
the  ministry  July,  1834,  have  labored  therein  upwards 
of  forty  years,  and  have  traveled  more  than  any  Missionary 
Baptist  I  have  any  knowledge  of  in  this  country.     My  field 


86  History  of  the  Kegular  Baptists, 

of  ministerial  labor  has  been  Tennessee,  Kentucky,  Indiana, 
Illinois,  Missouri  and  Kansas.  In  1856-7  I  spent  three 
months  in  the  last  named  State,  while  it  was  yet  bleeding, 
and  in  1859-60  I  spent  eighteen  months  in  said  State. 
Bethel's  Creek  church  clothed  me  with  authority  to  receive 
and  baptize  members  and  constitute  churche?^  if  necessary, 
and  in  company  with  Elder  Chester  C.  Taylor,  constituted 
the  first  Regular  Baptist  church  in  the  State  south  of  the 
Kansas  river.  I  have  been  at  the  constitution  of  nine 
churches  and  yet  it  seems  that  our  historian  cannot  learn 
that  any  "Hard  Shell"  church  has  ever  sent  out  a 
Missionary  to  the  home  or  foreign  fields.  I  remark  just 
here  that  my  travel  has  been  quite  limited  wlieh  compared 
with  some  of  my  brethren.  If  these  "anti-Mission 
Baptists"  had  formed  a  society  and  called  it  a  Bai)tist 
Board,  if  they  had  sold  life  memberships  and  life 
directorships,  thus  connecting  the  church  with  the  world; 
if  they  together  had  hired  me  at  five  or  six  hundred  dollars 
a  year;  if  they  had  appointed  the  field  of  labor,  then 
perhaps  the  historian  might  say  the  "Hard  Shells"  had 
sent  or  employed  a  Missionary.  But  since  this  manner  of 
sending  Missionaries  is  without  the  authority  of  God's  word, 
the  "Hard  Shells,"  as  a  matter  of  course,  will  not  consent 
to  it.  For  this  they  are  called  anti-Missionaries;  and  are 
charged  with  being  opposed  to  the  spread  of  the  gospel. 

In  order  that  the  reader  may  have  a  knowledge  of  some 
of  the  proceedings  of  the  Missionary  Societies,  their 
manner  of  sending  out  Missionaries  and  the  results,  I  will 
quote  from  a  Baptist  circular  published  from  St.  Louis, 
Missourt:      "The   best   of    men    stand    waiting;    only   the 


Principally  of  Southern  Illinois.  <S7 

money  is  wanting."  This  shows  that  they  must  have 
the  money  before  they  start,  and  in  order  to  get  the 
"wanting"  money,  an  appeal  is  made  which  is  as  follows: 
"Dear  Brother  in  Christ.  If  you  made  a  donation  to  the 
Society  last  year,  please  enlarge  it  this  year,  and  if  you  did 
not  make  one,  we  entreat  you  in  Christ's  stead,  and  for  His 
sake,  to  give  something  this  year  to  help  enlarge  this  good 
work.  We  plead,  not  for  ourselves,  not  for  the  Society,  but 
for  the  sake  of  perishing  souls,  for  the  sake  of  the  Lord 
Jesus  'who  loved  us  and  gave  Himself  for  us.'  For  His 
sake  do  not  lay  this  appeal  aside  until  you  have  sent 
something  to  extend  His  work  in  behalf  of  the  perishing." 

In  giving  the  results  of  what  the  "Society"  has  already 
done,  the  circular  says :  "  Many  volumes  might  be  written 
and  not  the  half  be  told.  These  men  of  God  have  visited 
over  six  hundred  and  twenty-four  thousand  families,  have 
left  behind  them,  by  sale  and  gift,  over  six  hundred  and 
fifty-six  thousand  volumes  and  six  and  a  half  million  pages 
of  tracts.  In  school  houses  and  in  destitute  churches  they 
have  preached  seventy-seven  thousand  sermons  and  made 
nearly  fifteen  thousand  addresses,  and  held  forty-six 
thousand  prayer  meetings.  The  record  of  this  work  is 
easily  made  and  read  ;  but  its  remote  and  final  influence  for 
good,  not  even  an  angel  can  compute.  The  immediate 
results  reported  are  the  baptism  of  over  twelve  thousand 
five  hundred,  and  the  conversion  of  about  as  many  more ; 
the  organization  of  four  hundred  and  forty-eight  churches, 
and  the  formation  of  three  thousand  Sunday  schools.  And 
all  this  is  only  the  first  installment  of  the  grand  results  of 
this   humble  work.     Surely  God  has  greatly  honored   the 


88  History  of  the  Kegular  Baptists, 

Society  and  made  it  instrumental  in  accomplishing  a 
vast  amount  of  good.  Those  who  have  given  money  to  it 
have  not  given  in  vain,  but  have  laid  up  much  treasure  in 
heaven." 

The  foregoing  quotations  show  some  of  the  workings  of 
the  Missionary  Baptists.  And  because  the  Regular  Baptists 
oppose  all  this  machinery  they  are  called  anti-Missionaries. 
While  the  Missionaries  have  "the  best  of  men  waiting; 
only  the  money  is  wanting,"  to  carry  on  their  operations, 
the  Regular  Baptists  like  their  Primitive  brethren,  go 
without  funds,  single-handed,  not  counting  their  lives  dear, 
so  that  they  could  promote  the  cause  of  their  Redeemer. 
(See  Orchard's  History,  p.  139.) 

Ray,  the  historian,  not  only  tries  to  make  the  impression 
upon  the  minds  of  the  public  that  the  Regular  Baptists 
are  anti-Missionaries,  and  that  they  are  opposed  to  the 
spread  of  the  gospel,  but  he  would  also  make  it  appear  that 
they  are  opposed  to  ministerial  education  and  to  education 
generally.  The  charges  are  false  and  must  have  been  made 
through  deep  grounded  prejudice.  There  is  no  j^eople  more 
in  favor  of  education  than  the  Regular  Baptists,  or  Ray's 
"Hard  Shells."  But  while  the  Missionaries'  plan  is  to 
select  hopeful  young  men  and  educate  them  for  the  ministry, 
the  Regular  Baptists  are  in  favor  of  educating  all  and 
letting  the  Lord  select  just  such  as  He  may  want;  if  a 
learned  man  He  knows  where  to  find  him ;  if  He  be 
disposed  to  make  choice  of  an  unlettered  man,  thus 
making  His  power  known,  which  is  not  uncommon,  it  is 
His  privilege.  I  have  no  language  to  express  my  utter 
disapprobation    to     such     misrepresentations.       Shall    we 


Principally  of  Soutbern  Illinois.  89 

attribute  it  to  a  want  of  better  knowledge?      ]N^o;  that  will 
not  do ;  for  men  that  possess  such  wonderful  ability  to  trace 
the  Baptist  channel  through  the  dark  ages  of  Popery,  surely 
cannot  fail  to  have  a  knowledge  of  modern  history. 
12 


90  History  of  the  Regular  Baptists^ 


CHAPTER    IV. 

Ray's  'Seven  Pillars'  examined — Ninth  pillar,  as  lain  down  in 
Theodosia  Earnest,  examined — The  United  Baptists  proved  to 
be  an  apostate  body — Quotation  from  Mosheira — Ray  examined 
— Quotation  from  Orchard — Regular  Baptists  and  Paulician;* 
the  same  people — Misgivings  of  the  Regular  Baptists. 

"  And  in  the  days  of  these  kings  shall  the  God  of  heaven  set  up 
a  kingdom,  which  shall  never  be  destroyed  :  and  the  kingdom  shall 
not  be  left  to  other  people,"  etc. — Daniel,  ii,  44. 

T3  AY  has  lain  down  seven  pillars,  or  peculiarities,  which 
^  he  thinks  distinguish  the  Baptists  from  all  other 
societies.  I  will  consent  to  be  governed  by  those  pillars 
since  I  understand  them  to  be  in  accordance  with  the 
Scripture.  I  aim  to  prove  that  the  United  Baptist  cannot 
be  the  church  of  Christ ;  and  at  the  same  time  show^  that 
the  Regular  Baptist  is  the  only  denomination  that  will  bear 
those  tests. 

We  will  here  introduce  those  peculiarities  as  given  by 
Ray,  page  19: 

1.  The  Baptists,  as  a  church  or  kingdom,  recognize  Jesus 
Christ  alone  as  their  founder  and  head. 

2.  The  Baptists  regard  the  Bible  alone  as  their  ride  of  faith 
and  practice. 

3.  The  Baptists  perpetuate  the  Bible  order  of  -the  command- 
ments; they  teach  repentance,  faith,  baptism  and  the  Lord's 
Shipper. 


Principally  of  Southern  Illinois.  V)1 

4.  Baptists  immerse  or  bury  with  C/irid  in  baptism  only 
those  who  profess  to  be  dead  to,  or  freed  from,  sin. 

5.  Baptists  recognize  equal  rights  or  privileges  in  the 
execution  of  the  laws  of  the  kingdom  of  Jesus  Christ. 

6.  Baptists  observe  the  Lord's  Supper  at  His  table  in  His 
kingdom. 

7.  Baptists  have  never  persecuted  others;  but  have  themselves 
always  been  peculiarly  persecuted  and  everywhere  spoken 
against. 

We  will  now  take  them  up,  one  by  one,  and  see  if  the 
United  Baptists  possess  those  characteristic  features : 

1.  "The  Baptists,  as  a  church  or  kingdom,  recognize 
Jesus  Christ  alone  as  their  founder  and  head." 

Since  neither  the  Missionaries  nor  the  Regular  Baptists 
would  acknowledge  any  other  head  or  founder  than  Jesus 
Christ,  we  will,  therefore,  admit  the  former  to  as  much 
advantage  of  "pillar"  number  one,  as  the  latter. 

2.  "The  Baptists  regard  the  Bible  alone  as  their  rule 
of  faith  and  practice." 

Now  we  do  not  pretend  to  say  that  the  Missionary 
Baptists  do  not  so  regard  the  Bible.  But  we  do  know 
that  they  do  practice  different  from  the  Bible.  Where 
in  the  Bible  do  we  find  the  practice  of  Missionary  Societies, 
Tract  and  Bible  Societies  and  Sunday  schools  as  aids  and 
nurseries  to  the  church?  No^y  when  they  are  practising 
these  human  institutions  are  they  considering  the  Bible 
alone  as  their  rule  of  faith  and  practice  f  Do  they  not  recollect 
that  the  ancient  Baptists  regarded  human  inventions  in  the 
affairs  of  religion  an  unspeakable  abomination  before  God  ? 
Where  in  the  Bible  is  the  authority  for  life  membership  and 


92  History  of  the  Regular  Baptists, 

life  directorship?  Is  it  not  a  fact  that  it  is  not  regeneration 
— not  even  moral  character — that  gives  such  membei's  the 
right  to  church  privileges?  but  that  it  Is  the  purchai^e 
money?  Then  our  Missionary  brethren  fail  to  possess 
the  second  "pillar,"  which  wonderfully  racks  their  fabric. 

3.  "The  Baptists  perpetuate  the  Bible  order  of  the 
commandments;  they  teach  repentance,  faith,  baptism 
and  the  Lord's  Supper." 

I  have  no  comment  to  make  on  number  three. 

4.  "Baptists  immerse  or  bury  with  Christ  in  baptism 
only  those  who  profess  to  be  dead  to,  or  freed  from, 
sin." 

Now  in  the  reception  of  immersed  Methodists  ond 
Campbellites — which  to  my  certain  knowledge  the  United 
Baptists  have  done — they  certainly  violate  the  fourth 
peculiarity,  since  the  Methodists  .-ometimes  immerse  at 
the  end  of  six  months'  probation  without  a  death  to,  or 
freedom  from,  sin.  And  the  Campbellites  immerse  in  order 
to  the  remission  of  sin. 

5.  "  Baptists  recognize  equal  rights  or  privileges  in 
the  execution  of  the  laws  of  the  kingdom  of  Jesus 
Christ." 

Tlien  why  do  the  Missionary  Baptist^  have  life  director- 
ships, or  life  directors  ?  And  have  they  no  more  privileges 
than  other  members?  If  not,  why  charge  them  an 
initiatory  fee? 

6.  "  Baptists  observe  the  Lord's  supper  at  His  table  in 
His  kingdom." 

We  have  already  shown  that  the  Missionary  Baptists 
have  repudiated  the  original  abstract  of  principles  and  have 


Princii'ally  of  Sol'theen  Illinois.  93 

set  up  on  articles  differing  materially  from  the  original  ones. 
We  have  also  shown  that  they  seceded  from  the  "mother 
body ;"  that  they  stand  to-day  the  excluded  party.  They, 
therefore,  cannot  be  the  church  of  Christ;  and  do  not  "eat 
at  His  table  in  His  kingdom." 

7.  "Baptists  have  never  persecuted  others;  but  have 
themselves  always  been  peculiarly  persecuted  and 
every  where  spoken  against." 

The  United  Baptists  have  so  changed  the  doctrine  and 
practice  from  that  of  the  ancient  Baptists,  that  the 
unconverted  world  appears  to  take  no  exceptions  to  them, 
and,  hence,  speak  in  favor  of  rather  than  against  them. 
But  this  kingdom,  which  is  to  be  different  from  all  other 
kingdoms,  is  the  one  that  is  everywhere  spoken  against;  and 
notwithstanding  the  United  Baptists  use  every  argument 
they  are  masters  of  in  trying  to  prove,  and  to  wrest  it  from 
them,  yet  the  Regular  Baptists  have  the  word  of  God,  that 
it  shall  not  be  left  to  other  people.  From  the  above 
examination  of  those  tests  lain  down  by  Ray,  we  find  that 
the  Regular  Baptists  fill  them  to  a  jot  and  tittle,  whereas 
the  United  Baptists  fall  far  short  of  coming  up  to  them,  or, 
in  other  words,  are  weighed  in  a  balance  and  found  wanting. 

The  author  of  Theodosia  Earnest,  whom  I  understand  to 
be  a  Missionary  Baptist  and  an  acknowledged  defender  of 
their  cause,  points  out  nine  tests  for  the  purpose  of 
trying  the  churches.  His  ninth  test  reads:  "No  apostate 
church  can  be  a  church  of  Christ."  The  argument  made  to 
sustain  that  test  is  that  if  the  church  from  which  they  break 
off  is  a  true  church,  and  in  possession  of  the  gospel 
ordinances,  the  rending  party  forfeit  tho?:e  rights.    It  is  also 


f>4  History  of  the  Regular  Baptists, 

according  to  their  own  argument  that  if  the  church  from 
which  they  rend  off,  is  wrong,  it  cannot  communicate  those 
ordinances,  seeing  it  does  not  possess  them  itself  These 
arguments  are  logical,  to  be  sure.  The  said  author  argues  at 
considerable  length  and  very  conclusively,  too,  tliat  any 
church  lacking  any  one  of  the  nine  tests  lain  down  by  him 
cannot  possibly  be  a  true  church  of  Christ,  or  even  a  church 
at  all.  Benedict  and  Ray  both  agree  with  him  that  the  act 
of  refusing  the  baptism  of  other  orders  or  denominations,  is 
a  true  sign  of  the  true  church.  Now  if  the  above  be  true, 
and  no  doubt  it  is,  the  United  Baptists,  in  receiving 
members  from  the  Regular  Baptists  without  baptizing  them, 
certainly  either  shows  that  they  (the  United  Baptists) 
are  an  "apostate"  body,  or  else  they  recognize  the  Regular 
Baptists  as  being  "a  true  church  of  Christ."  Which  horn 
of  the  dilemma  will  the  Missionaries  take?  If  the  refusing 
of  the  baptism  of  other  orders  is  a  true  sign  of  the  church, 
then  it  is  a  logical  conclusion  that  the  receiving  of  members 
from  orders  on  their  baptism  is  a  **true  sign"  that  the  body 
that  does  so  is  not  the  church.  Should  the  Missionaries  take 
this  horn  of  the  dilemma,  it  will  be  seen  at  once  that  jt 
proves  them  to  be  an  apostate  body  or  church.  If  they 
should  be  disposed  to  acknowledge  that  the  Regular  Baptists 
are  a  true  church  of  Christ  (and  they  certainly  do  this  when 
they  receive  their  baptism  as  valid)  it  also  shows  the  United 
Baptists  to  be  an  apostate  body. 

We  promised  further  proof  of  the  correctness  of  the 
Regular  Baptist  claims  to  Baptist  succession.  In  speaking 
(jf  the  Baptists  who  were  called  Mennonites,  Mosheim,  the 
historian  says: 


Principally  of  Southern  Illinois.  95 

*'It  may  be  observed  in  the  first  place  that  the 
Mennonites  are  not  entirely  in  an  error  when  they  boast  of 
their  descent  from  the  Waldenses,  Petrobusians  and  other 
iincient  sects,  who  are  usually  considered  as  witnesses  of  the 
truth  in  times  of  general  darkness  and  superstition. 
Before  the  rise  of  Luther  and  Calvin  there  lay  concealed  in 
almost  all  the  countries  of  Europe,  particularly  in  Bohemia, 
Moravia,  Switzerland  and  Germany,  many  persons  who 
adhered  tenaciously  to  the  following  doctrine,  which  the 
Waldenses,  Wickliffites  and  Hussites  had  maintained,  some 
in  a  more  disguised  and  others  in  a  more  open  and  public 
manner,  viz:  'That  the  kingdom  of  Christ,  or  the  visible 
church  which  He  established  upon  earth,  was  an  assembly  of 
true  and  real  saints,  and  ought,  therefore,  to  be  inaccessible 
to  the  wicked  and  unrighteous  and  also  exempt  from  all 
those  institutions  which  human  prudence  suggests  to  oppose 
the  progress  of  iniquity,  or  to  correct  and  reform 
transgressors.'"     (See  in  Ray's  History,  p.  100.) 

In  commenting  upon  the  above  quotation  from  Mosheim, 
Ray  says:  "This  is  very  important  testimony,  borne  by 
the  learned  INIosheini,  a  Lutherian,  who  was  intensely 
opposed  to  the  Baptists,  and  lived  in  Gottengen  in 
Germany." 

We,  too,  think  "this  is  very  important  testimony  borne 
by  the  learned"  Ray  of  Kentucky,  who  is  as  much  opposed 
to  the  Regular  Baptists  as  Mosheim  was.  He  here 
acknowledges  that  the  church  or  kingdom  of  Christ  ought 
to  be  exempt  from  all  those  institutions  which  human 
prudence  suggests,  to  oppose  the  progress  of  iniquity,  or  to 
correct  and  reform  the  transgressor.     Then  is  it  not  strange 


96  History  of  the  Regular  Baptists, 

that  Ray  would  introduce  such  testimony  as  this  iu  trying  to 
prove  the  priority  of  the  United  Baptists?  Does  he  not 
know  that  the  United  Baptists  are  not  exempt  from  all  those 
institutions  which  human  prudence  suggests  to  oppose  the 
progress  of  iniquity?  Will  he  not  recollect  that  the  Sunday 
schools  are  suggestive  of  "  human  prudence"  as  a  means  for 
the  purpose  of  "winning  souls  to  Christ f  Will  he  not 
also  recollect  that  the  Missionary  Board  is  a  society  the 
United  Baptists  have  for  the  purpose  of  raising  "  means"  to 
save  "  perishing  souls?"  Does  he  not  know  that  said 
Society  "  pleads  for  the  sake  of  the  Lord  Jesus,"  to  "aid  in 
behalf  of  the  perishing"  by  throwing  in  their  money  to 
assist  in  this  "great  and  good  work,"  And  will  he  not 
recollect  that  said  Society  tries  to  console  those  who  have 
given  of  their  money,  that  they  "have  not  given  in  vain 
but  have  laid  up  much  treasure  in  heaven." 

.  A  quotation  just  here  from  Orchard,  the  historian,  page 
139.  The  language  is  as  follows:  "Here  we  may  be 
permitted  to  review  the  apostolic  character  and  exertions  of 
this  extensive  body  of  people,  while  we  may  express  our 
surprise  of  the  virulent  opposition,  the  cruel  measures  used, 
and  the  extensive  sacrifice  of  human  life  for  successive  ages, 
on  the  alone  ground  of  religious  views.  A  special  instance 
of  ^vine  grace  was  displayed  in  this  people's  rise  and  early 
success;  and  we  must  attribute  their  preservation  and 
enlargement  to  the  exercise  of  the  same  compassion,  an 
evident  mark  of  apostolic  spirit  possessed  by  this  j>eople 
must  be  admitted  by  all.  Without  any  funds  or  public 
societies  to  countenance  or  support  the  respective  churches, 
the  Paulicians  fearlessly  penetrated  the  most  barbarous  parts 


Principally  of  Southern  Illinois.  105 

concluded  that  it  would  be  the  best  plan  of  government  for 
the  American  colonies." 

Another  peculiarity  of  the  Regular  Baptists,  is  that  their 
ministers  have  always  declined  any  salary  offered  them  by 
the  different  governments,  believing  that  Christ's  kingdom 
is  not  of  this  world,  and  hence  does  not  need  the  sup])ort  of 
the  civil  authorities.  They  are  of  the  opinion  that  any 
society  that  depends  upon  worldly  means  to  promote  the 
interests  of  the  Spiritual  kingdom,  is  that  far  departed  from 
the  original  principles  of  the  true  church.  They,  therefore, 
oppose  every  attempt  to  connect  the  church  with  the  world ; 
should  this  be  effected  it  would  be  an  easy  matter  to  connect 
the  church  and  state;  and  when  done  Ave  may  consider  our 
civil  and  religious  liberties  far  spent.  This  is  one  reason 
why  the  Regular  Baptists  have  always  opposed  those 
schemes  the  Missionary  Baptists  have  in  operation  to  effect 
their  purpose.     . 

The  Regular  Baptists  will  not  hire  a  preacher  to  come 

and  preach  for  them,  neither  will  a  minister  accept  a  salary, 

since  they  believe  there  is  not  enough  money  in  the  world  to 

hire  one  gospel  sermon  preached.      This  peculiarity  belongs 

only  to  the  Regular  Baptist  denomination.     They  believe  in 

the  spread  of  the  gospel,  but  upon  the  Bible  plan ;  hence 

they  utterly  oppose  all  schemes  and  plans  devised  by  human 

policy,    such  as  jNIissionary  Boards,  etc.,  for   this  purpose. 

And   rather  than  have  all    these   schemes  for   the   raising 

of  funds;  rather  than  have  the  "best  of  men  waiting,  only 

the  money  is  wanting,"  they   prefer  to  go   as  directed  by 

the    Holy    Ghost,    "single-handed,     without    funds,    not 

counting   their   lives  dear,  so  that   they  can  promote  the 
14 


10(i  History  of  the  Regular  Baptists, 

cause  of  their  Redeemer."  In  this  the  Regular  Baptists 
manifest  a  characteristic  feature,  peculiar  only  to  thera. 

They  are  firm  in  the  belief  that  "the  extension  of  the  pure 
church  and  kingdom  of  Jesus  Christ  can  be  traced  only 
where  *  *  all  human  ceremonies  are  repudiated,  and 
where  the  law  of  Zion  alone  regulates. *"      (Oichard,  p.  99.) 

The  Ai^ostles  were  told  to  go,  first,  to  the  lost  sheep  of 
the  house  of  Israel.  They  were  commanded  to  take  neither 
jmrse  nor  scrip;  but  after  the  commission  was  extended 
to  all  the  world  they  were  then  instructed  to  take  a  purse,  if 
such  they  had.  What  a  nice  place  to  have  slipped  in 
the  l)egging  system  in  case  they  had  no  purse,  if  it  had  been 
right ;  but  nothing  of  the  kind  occurs. 

I  should  close  this  little  production  were  it  not  that  our 
people  are  so  destitute  of  a  historical  knowledge,  and  it  is 
possible  that  this  may  reach  the  hands  of  some  who  have 
but  a  limited  opportunity  of  perusing  history,  generally. 

The  Regular  Baptists  have  always  had  such  implicit 
confidence  in  the  entire  sufiiciency  of  the  Bible  that  they 
have  generally  taken  but  little  interest  in  other  books. 
History  is  important  information,  more  especially  since  the 
close  of  inspiration,  and,  hence  I  deem  it  highly  necessary 
that  our  members  should  have  a  knowledge  of  what  has 
transpired  since  the  days  of  the  Apostles,  in  order  that  thev 
may  know  that  the  predictions  of  Christ  and  the  Apostles 
are  being  fulfilled,  that  the  true  church  is  still  in  existence, 
and  under  the  fostering  cire  of  its  He.id  and  Founder, 
Jesus  Christ,  who  is  the  only  Law-giver  in  Zion. 

The  Sacred  Scriptures  are  a  sufficient  history  until  the 
canon  was  complete;  since  that  time  many  events  that  are 


Principally  of  Southern  Illinois.  107 

important  for  the  followers  of  the  Lamb  to  know,  have 
occurred.  They  should  understand  that  their  martyred 
brethren  suffered  for  Christ's  sake  and  not  as  rebels  and 
outlaws ;  that  they  have  always  advocated  civil  and 
religious  liberty,  &c. 

We  will  now  introduce  the  subject  of  the  Philadelphia 
Association.  It  appears  to  have  been  the  first  institution  of 
the  kind  in  North  America,  and  was  properly  organized  in 
the  year  1707.  I  have  not  the  information  of  its  i^resent 
condition,  neither  as  to  doctrine  nor  practice.  They 
probably  are  modern  Missionaries.  But  it  does  not  matter 
what  it  now  is.  It  is  only  necessary  to  know  what  it 
was  when  organized.  It  is  a  well-known  fact  that  both 
churches  and  associations  retrograde  and  often  go  out  of 
existence  or  become  annihilated.  The  church  at  Rome,  for 
instance,  which  terminated  in  the  man  of  sin  or  son  of 
perdition,  was  once  right,  but  afterward  formed  that  rugged 
beast  with  seven  heads  and  ten  horns.  That  all  may  see 
that  that  Association  was  the  same  as  the  Regular  Baptists 
of  to-day,  we  will  quote  from  Benedict,  page  606:  "In 
1775  an  application  was  made  for  the  Association  to  ordain 
an  itinerant  minister  to  officiate  among  them ;  but  so 
cautious  were  they  of  doing  anything  which  could  be 
construed  into  an  assumption  of  power,  that  they  declined." 

The  above  quotation  shows  very  conclusively  that  the 
Philadelphia  Association  in  1775,  was  the  same  in  practice 
that  the  Regular  Baptists  are  to  this  day;  and  in  order  that 
the  reader  may  have  a  knowledge  of  the  principles  upon 
which  such  Association  was  founded,  I  here  insert  the 
confession    of   faith    adopted    in    the    year    1742,    which 


108  History  of  the  Regular  Baptists, 

confession  was  adopted  by  over  one  hundred  congregations, 
whose  delegates  met  in  London  in  1689.  The  Philadelphia 
Association,  in  1742,  indorsed  the  said  confession: 

First,— "The  Holy  Scriptures  are  the  only  sufficient, 
certain  and  infallible  rule  of  all-saving  knowledge,  fiiith  and 
obedience,  the  supreme  judge  by  which  all  controvei'sies 
of  religion  are  to  be  determined,  and  all  decrees  of  councils, 
oj^inions  of  ancient  writers,  doctrines  of  men  and  private 
spirits  are  to  be  examined,  and  in  whose  sentence  we  are 
to  rest." 

Second. — "The  Lord  our  God  is  but.  one  only  living 
and  true  God,  infinite  in  being  and  i:>erfection.  In  this 
divine  and  infinite  Being,  there  are  three  subsistences,  the 
Father,  the  Word  (or  Son)  and  the  Holy  Spirit  of  one 
substance,  power  and  eternity." 

Third. — "Those  of  mankind  that  are  predestinated  to 
life,  God,  before  the  foundation  of  the  world  was  laid, 
according  to  His  eternal  and  immutable  purpose  and  the 
secret  counsel  and  good  pleasure  of  His  will,  hath  chosen 
in  Christ  unto  everlasting  glory,  out  of  His  mere  free  grace 
and  love;  without  any  other  thing  in  the  creature  as  a 
condition  or  cause  moving  him  thereunto.  As  God  hath 
appointed  the  elect  unto  glory,  so  He  hath  by  the  eternal 
and  most  free  purpose  of  His  will,  foreordained  all  the 
means  thereunto,  wherefore  they  who  are  elected,  being 
fallen  in  Adam,  are  redeemed  by  Christ,  are  effectually 
called  unto  faith  in  Christ  by  His  spirit  working  in  due 
season,  are  justified,  adopted,  sanctified  and  kept  by  His 
power  through  fixith  unto  salvation  " 

Fourth. — "Although    God    created    man     upright    and 


Principally  of  Southern  Illinois.  109 

perfect,  and  gave  him  a  righteous  hiw,  3'et  he  did  not  long 
abide  in  this  honor,  but  did  wilfully  transgress  the  command 
given  unto  him  in  eating  the  forbidden  fruit,  which  God 
was  pleased  according  to  His  wise  and  holy  counsel  to 
permit,  having  purposed  lo  order  it  to  His  own  glory.  Our 
first  parents,  by  this  sin,  fell  from  their  original 
righteousness  and  communion  with  God,  whereby  death 
came  upon  all ;  all  becoming  dead  in  sin,  and  wholly  defiled 
in  all  the  fnculties  and  parts  of  soul  and  body.  They  being 
the  i-oot,  corrupted  nature  was  conveyed  to  all  their  posterity, 
descending  from  them  by  ordinary  generation,  being  now- 
conceived  in  sin,  and  by  nature  the  children  of  wrath." 

Fifth. — "Man  having  brought  himself  under  the  curse 
of  the  law  by  his  fall,  it  pleased  the  Lord  to  reveal  the 
covenant  of  grace,  wherein  He  freely  offereth  unto  sinners 
life  and  salvation  by  Jesus  Christ,  requiring  of  them  faith  in 
Him,  that  they  might  be  saved  ;  and  promising  to  give  unto 
all  those  that  are  ordained  unto  eternal  life  His  Holy 
Spirit  to  make  them  willing  and  able  to  believe." 

Sixth. — "The  Son  of  God,  the  second  person  in  the  Holy 
Trinity,  being  very  and  eternal  God,  the  brightness  of 
the  Father's  glory,  of  one  substance  and  equal  with  Him 
who  made  the  world,  who  upholdeth  and  governeth  all 
things  He  hath  made,  did  when  the  fullness  of  time  was 
come,  take  upon  Him  man's  nature,  with  all  the  essential 
properties  and  common  infirmities  thereof,  yet  without  sin; 
so  that  two^  whole,  perfect  and  distinct  natures  were 
inseparably  joined  together  in  one  person,  w-hich  joerson 
is  very  God  and  very  man,  yet  one  Christ,  the  only 
Mediator  between  God  and  man." 


110  History  of  the  Regui^ar  Baptists, 

Seventh. — "The  Lord  Jesus,  by  His  perfect  obedience 
and  sacrifice  of  Himself,  which  He  through  the  Eternal 
Spirit  once  offered  up  unto  God,  hath  fully  satisfied  the 
justice  of  God,  procured  reconciliation  and  purchased  an 
everlasting  inheritance  in  the  kingdom  of  heaven  for  all 
those  whom  the  Father  luith  given  unto  Him.  To  all 
those  for  whom  Christ  hath  obtained  eternal  redemption, 
He  doth  certainly  and  effectually  apply  and  communicate 
the  same ;  making  intercession  for  them,  uniting  them 
to  Himself  by  His  spirit;  revealing  unto  them,  in  and  by 
the  word,  the  mystery  of  salvation;  persuading  them  ta 
believe  and  obey;  governing  their  hearts  by  His  word  and 
spirit,  and  overcoming  all  their  enemies  by  His  almighty 
power  and  wisdom  in  such  manner  and  ways  as  are  most 
consonant  to  His  wondei-ful  and  unsearchable  dispensation ; 
and  all  of  free  and  absolute  grace,  without  any  condition 
foreseen  in  them,  to  procure  it." 

Eighth. — "Man  by  his  fall  into  a  state  of  .sin  hath 
wholly  lost  all  will  to  any  spiritual  good  accompanying 
salvation ;  so  as  a  natural  man  being  altogether  averse  from 
that  good  and  dead  in  sin,  is  not  able  by  his  own  strength 
to  convert  himself  or  to  prepare  himself  thereunto.  When 
God  converts  a  sinner  and  translates  him  into  the  state 
of  grace,  He  freeth  him  from  his  natural  bondage  under  sin, 
and  by  His  grace  alone  enables  him  freely  to  will  and  do 
that  which  is  spiritually  good.'' 

Ninth. — "Those  whom  God  has  predestinated  unto  life. 
He  is  pleased  in  His  appointed  and  accepted  time  effectually 
to  call  by  His  word  and  spirit  out  of  that  state  of  sin 
nnd  death,  in  which  they  are  by  nature,  to  grace  of 
.salvation  by  Jesus  Christ." 


Principally  of  Southern  Illinois.  Ill 

Tenth. — '*Th().-ie  whom  God  effectually  calleth,  He  also 
freely  jiistifieth;  accounting  and  accepting  their  persons  as 
righteous,  not  for  anything  wrought  in  them  or  done  by 
them,  but  for  Christ's  sake  alone." 

Eleventh. — "All  those  that  are  justified  God  vouchsafed 
in  and  for  the  sake  of  His  only  Son,  Jesus  Christ,  to  make 
part:ikers  of  grace  of  adoption,  by  which  they  are  taken 
into  the  number  and  enjoy  the  liberties  and  privileges  of 
■children  of  God." 

Twelfth. — ''They  who  are  united  to  Christ,  effectually 
oalled  and  regenerated,  having  a  new  heart  and  a  new  spirit 
created  in  them,  throuj^h  the  virtue  of  Christ's  death  and 
resurrection,  are  also  further  sanctified,  really  and  personally, 
through  the  same  virtue,  by  His  word  in  them." 

Thirteenth.  —"The  grace  of  faith  whereby  the  elect  are 
enabled  to  believe  to  the  saving  of  their  souls,  is  the  work 
of  the  spirit  of  Christ  in  their  hearts  and  is  ordinarily 
wrought  by  the  ministry  of  the  word." 

Fourteenth. — "Saving  repentance  is  an  evangelical  grace 
whereby  a  person  being  by  the  Holy  Spirit  made  sensible  of 
the  manifold  evils  of  his  sins,  doth  by  faith  in  Christ 
humble  himself  for  it  and  self-abhorrence." 

Fifteenth. — "Good  works,  done  in  obedience  to  God's 
commandments,  are  the  fruits  and  evidences  of  a  true  and 
living  faith." 

Sixteenth. — "Those  whom  God  hath  accepted  in  the 
beloved,  effectually  called  and  sanctified  by  His  Spirit,  shall 
certainly  persevere  therein  to  the  end  and  be  eternally 
saved." 

Seventeenth. — "The  moral   law   doth  forever  bind   all, 


112  History  of  the  Regular  Baptists, 

justified  persons  as  well  as  others,  to  the  obedience  thereof, 
and  that  not  only  in  regard  to  the  matter  contained  in  it, 
but  also  in  respect  of  the  authority  of  God,  the  Creator  who 
gave  it ;  neither  doth  Christ  in  the  gospel  any  way  dissolve, 
but  much  strengthen  its  obligation. 

Eighteenth. — "The  Lord  Jesus  Christ  is  the  head  of  the 
church,  in  whom  by  the  appointment  of  the  Father,  all 
power  for  the  calling,  institution,  order,  or  government  of 
the  church,  is  invested  in  a  supreme  and  sovereign  manner. 
In  tlie  execution  of  this  power  the  Lord  Jesus  calleth  out  of 
the  world  unto  Himself,  through  the  ministry  of  His  word, 
by  His  Spirit,  those  that  are  given  unto  Him  by  His 
Father,  that  they  may  walk  before  Him  in  all  the  ways 
of  obedience,   which  He  prescribeth  to  them  in  His  word." 

Nineteenth. — "A  particular  church  gathered  and  com- 
pletely organized  according  to  the  mind  of  Christ,  consists 
of  officers  and  members;  and  the  officers  appointed  by 
Christ  to  be  chosen  and  set  apait  by  the  church,  are  bishops 
or  elders  and  deacons." 

Twentieth. — "The  work  of  pastors  being  constantly  to 
attend  the  service  of  Christ  in  His  churches,  in  the  ministry 
of  the  word  and  prayer  with  watching  for  their  souls,  as 
they  that  must  give  an  account  to  him,  it  is  incumbent 
on  the  churches  to  whom  they  minister  not  only  to  give 
them  all  due  respect,  but  also  to  communicate  to  them  of  all 
their  good  things  according  to  their  ability." 

Twenty-first. — "Baptism  is  an  ordinance  of  the  New- 
Testament,  ordained  by  Jesus  Christ  to  be  unto  the  party 
baptized  a  sign  of  his  fellowship  with  Him  in  His  death 
and   resurrection,   of  his    being   engrafted    into    Him,    of 


Principally  of  Southern  Illinois.  113 

remission  of  sins,  and  of  His  giving  up  unto  God,  through 
Jesus  Christ,  to  live  and  walk  in  newness  of  life.  Those 
who  do  actually  profess  repentance  towards  God,  faith  in, 
and  obedience  to,  our  Lord  Jesus  are  the  only  proper  subjects 
of  this  ordinance.  The  outward  element  to  be  used  in  this 
ordinance,  is  water,  wherein  the  party  is  to  be  immersed  in 
the  name  of  the  Father  and  of  the  Son  and  of  the  Holy 
Spirit." 

Twenty-second. — "The  supper  of  the  Lord  Jesus  was 
instituted  by  Him,  the  same  night  wherein  He  was  betrayed, 
to  be  observed  in  His  churches  unto  the  end  of  the 
world,  for  the  perpetual  remembrance  and  showing  forth 
the  sacrifice  of  Himself  in  His  death." 

Twenty-third. — "The  bodies  of  men  after  death  return  to 
dust  and  see  corruption ;  but  their  souls,  which  neither  die 
nor  sleep,  having  an  immortal  subsistance,  immediately 
return  to  God  who  gave  them;  the  souls  of  the  righteous 
being  then  made  perfect  in  holiness,  are  received  into 
paradise,  where  they  are  with  Christ  and  behold  the  face  of 
God  in  light  and  glory  waiting  for  the  full  redemption 
of  their  bodies;  and  the  souls  of  the  wicked  are  cast  into 
hell  where  they  remain  in  torment  and  utter  darkness 
reserved  to  the  judgment  of  the  great  day." 

Twenty-fourth. — "God  hath  appointed  a  day  wherein  He 

will  judge   the   world   in   righteousness,    by   Jesus   Christ, 

to  whom  all  power  and  judgment  is  given  of  the  Father; 

then  shall  the  righteous  go  into  everlasting  life,  and  receive 

that  fullness  of  joy  and  glory,  with  everlasting  reward,  in 

the   presence   of    the   Lord;    but   the    wicked   who   know 

not  God  and  obev  not  the  gospel  of  Jesus  Christ,  shall  be 
15 


114  History  of  the  Regular  Baptists, 

east  into  eternal  torments  and  punished  with  everlasting- 
destruction  from  the  presence  of  the  Lord  and  from  the 
glory  of  His  power." 

It  should  be  borne  in  mind  that  tlie  foregoing  confession 
of  faith  was  gotten  up  by  ministers  and  messengers  from 
over  one  hundred  congregations  in  Europe,  which  Assembly 
met  at  London  in  1689.  Citations  of  scriptural  proof  were 
added  to  each  article.  The  said  confession,  as  had  already 
been  stated,  was,  in  1742,  endorsed  by  the  Philadelphia 
Association.  If  this  Association  is  now  what  it  was  in 
1742,  it  is  evident  from  her  abstract  of  principles  that  she 
occupies  the  same  ground  or  position  the  Regular  Baptists 
do;  yet  Ray,  the  Kentucky  historian,  and  Elder  Jones,  of 
Illinois,  both  quote  from  the  records  of  the  said  Association 
for  the  purpose  of  making  the  impression  upon  the  minds  of 
the  people  that  she  was  a  Missionary  body  from  the 
beginning;  but  they  fall  very  far  short  of  proving  it  to  be  of 
the  same  kind  of  Missionaries  the  United  Baptists  are. 

Benedict,  in  speaking  of  said  Association,  says  that  they 
were  so  cautious  of  doing  anything  that  could  h^  construed 
into  an  assumption  of  power  that  they  declined  ordaining 
an  itinerant  minister  to  officiate  amongst  them  when  the 
application  was  made.  But  what  of  the  Missionary 
Baptists?  Have  they  not  salaried  itinerants,  both  in  home 
and  foreign  fields?  Have  they  not  "the  best  of  men 
waiting,  only  the  money  is  Avantiug,"  in  order  that  they  can 
also  itinerate  these  "best  of  men"  who  "stand  waiting?" 
While  these  men  are  "waiting;"  while  their  hearts  are 
"yearning"  (?)  for,  and  while  they  are  ready  to  engage 
in,  the  work  of  saving  souls,  the  society  is  pleading  "for  the 


Principally  of  Southern  Illinois.  115 

sake  of  perishing  souls;"  "  for  the  sake  of  the  Lord  Jesus," 
to  send  ''something  to  extend  His  work  in  behalf  of  the 
perishing." 

Now,  kind  reader,  compare — contrast  rather — the  work- 
ings of  the  Missionary  Baptists,  as  above  shown,  with  the 
Philadelphia  confession  of  faith,  as  also  above  given,  and 
see  whether  the  characteristic  features  of  the  former  are 
similar  to  those  of  the  latter.  Now  compare  the  articles  of 
faith  of  the  Regular  Baptists,  their  doctrine  and  practice, 
with  the  articles  of  faith  of  the  Philadelphia  Association, 
and  you  will  discover  at  once  that  the  abstract  of  principles 
set  forth  by  said  Association  are  in  harmony  with  those  of 
the  Regular  Baptists;  hence,  it  may  be  seen  that  the 
Regular  Baptists  of  to-day  occupy  the  same  ground  the 
Baptists  did  in  1689.  Since  this  carries  us  back  to  Europe, 
I  will  give  the  tenth  and  eleventh  articles  of  faith  of  the 
Waldensiau  Baptists,  which  are  as  follows : 

Tenth. — "Moreover,  we  have  ever  regarded  all  the 
inventions  of  men  (in  the  affairs  of  religion)  as  an 
unspeakable  abomination  before  God." 

Eleventh. — "We  hold  in  abhorrence  all  human  inven- 
tions as  proceeding  from  anti-Christ,  which  produce  distress 
and  are  prejudicial  to  the  liberty  of  the  mind."  (See 
Jones,  p.  333.) 

The  date  of  these  articles  just  quoted  is  fixed  by  John 
Paul  Perrin,  at  1120.  And  they  show  forth  a  characteristic 
peculiar  to  the  Regular  Baptists  only. 

By  a  reference  to  Jones'  History  of  the  Baptists,  it  may 
be  seen  that  they  have  put  forth  three  sets  of  abstracts  of 
principles.      Those  as  above  given,  are  from  the  first.      The 


116  History  of  the  Kegular  Baptists, 

third  was  set  forth  about  the  time  of  the  Reformation,  or  in 
1544,  the  time  of  great  persecution  by  the  French 
government.  This  third  confession  was  sent  to  the  king  in 
order  to  manifest  their  innocence  of  the  many  charges 
against  them.     Their  confession  is  as  follows : 

First. — "We  believe  there  is  but  one  God,  who  is  a 
Spirit,  the  Creator  of  all  things — the  Father  of  all,  who  is 
above  all,  and  through  all,  and  in  us  all,  who  is  to  be 
worshipped  in  spirit  and  in  truth — upon  whom  we  are 
continually  dependent,  and  to  whom  we  ascribe  praise  for 
our  life,  food,  raiment,  health,  sickness,  prosperity  and 
adversity.  We  love  Him  as  the  source  of  all  goodness  ;  and 
reverence  Him  as  that  sublime  Being  who  searches  the  reins 
and  trieth  the  hearts  of  the  children  of  men." 

Second — *'We  believe  that  Jesus  Christ  is  the  Son  and 
image  of  the  Father — that  in  Him  all  the  fullness  of  the 
Godhead  dwells,  and  that  by  Him  alone  we  know  the 
Father.  He  is  our  mediator  and  advocate ;  nor  is  there  any 
other  name  given  under  heaven  by  which  we  can  be  saved. 
In  HLs  name  alone  we  call  upon  the  Father,  using  no  other 
l)rayers  than  those  contained  in  the  Holy  Scriptures,  or  such 
as  are  in  substance  agreeable  thereunto." 

Third. — "We  believe  in  the  Holy  Spirit  as  the 
Comforter  proceeding  from  the  Father  and  from  the  Son,  by 
whose  inspiration  we  are  taught  to  pray;  being  by  Him 
renewed  in  the  spirit  of  our  minds,  who  creates  us  anew 
unto  good  works  and  from  whom  we  receive  the  knowledge 
of  the  truth." 

Fourth. — "We  believe  that  there  is  one  holy  church, 
comprising  the  whole  assembly   of  the  elect   and  faithful. 


Principally  of  Southern  Illinois.  117 

that  have  existed  from  tlie  beginning  of  the  world,  or  that 
shall  be  to  the  end  thereof.  Of  this  church  the  Lord  Jesus 
Christ  is  the  head ;  it  is  governed  by  His  word  and  guided 
by  the  Holy  Spirit.  In  the  church  it  behooves  all 
Christians  to  have  fellowship.  For  her  He  (Christ)  prays 
incessantly  and  His  prayer  for  it  is  most  acceptable  to  God, 
without  which  indeed  there  could  be  no  salvation." 

Fifth. — '*We  hold  that  the  ministers  of  the  church 
ought  to  be  unblamable  both  in  life  and  doctrine ;  and,  if 
found  otherwise,  that  they  ought  to  be  deposed  from  their 
office  and  others  substituted  in  their  stead;  and  that  no 
person  ought  to  presume  to  take  that  honor  unto  himself 
but  he  who  is  called  of  God  as  was  Aaron — that  the  duties 
of  such  are  to  feed  the  flock  of  God,  not  for  filthy  lucre's 
sake  or  as  having  dominion  over  God's  heritage,  but  as  being 
examples  to  the  flock,  in  word,  in  conversation,  in  charity, 
in  faith  and  in  chastity." 

Sixth — **We  acknowledge  that  kings,  princes  and 
governors  are  the  appointed  and  established  ministers  of 
God,  whom  we  ai^  bound  to  obey  (in  all  lawful  and  civil 
concerns)  for  they  bear  the  sword  for  the  defense  of  the 
innocent  and  the  punishment  of  evil  doers;  for  which 
reason  w^e  are  bound  to  honor  and  pay  them  tribute.  From 
this  230wer  and  authority  no  man  can  exempt  himself,  as 
is  manifest  from  the  example  of  the  Lord  Jesus  Christ,  who 
voluntarily  paid  tribute,  not  taking  upon  Himself  any 
jurisdiction  of  temporal  power." 

Seventh. — **  We  believe  that  in  the  ordinance  of  baptism, 
the  water  is  the  visible  and  external  sign,  which  represents 
to  us  that  which,  by  virtue   of  God's   invisible  operation, 


118  History  of  the  Regular  Baptists, 

i.s  within  us,  namely,  the  renovation  of  our  minds  and  the 
mortification  of  our  members  through  (the  faith  of)  Jesus 
Christ.  And  by  this  ordinance  we  are  received  into  the 
holy  congregation  of  God's  people,  previously  professing 
and  declaring  our  faith  and  change  of  life/' 

Eighth — *'We  hold  that  the  Lord's  supper  is  a  commem- 
oration of,  and  thanksgiving  for,  the  benefits  which  we  have 
received  by  His  sufferings  and  death — and  that  it  is  to 
be  received  in  faith  and  lov^e — examining  ourselves  that 
so  we  may  eat  of  that  bread  and  drink  of  that  cup,  as  it 
is  written  in  the  Holy  Scriptures." 

Ninth. — *'  We  maintain  that  marriage  was  instituted  of 
God,  that  it  is  holy  and  honorable,  and  ought  to  be 
forbidden  to  none,  provided  there  be  no  obstacle  from 
the  divine  word." 

Tenth. — "  We  contend  that  all  those  in  whom  the  fear  of 
God  dwells,  will  thereby  be  led  to  please  Him  and  to 
abound  with  the  good  works  (of  the  gospel)  which  God 
hath  before  ordained  that  we  should  walk  in  them,  which 
are  love,  joy,  peace,  patience,  kindness,  goodness,  gentle- 
ness, sobriety  and  the  other  good  works  enforced  in  the 
Holy  Scriptures." 

Eleventh. — "On  the  other  hand  we  confess  that  we 
consider  it  to  be  our  duty  to  beware  of  false  teachers,  whose 
object  is  to  divert  the  minds  of  men  from  the  true  worship 
of  God  and  to  lead  them  to  place  their  confidence  in  the 
creature,  as  well  as  to  depart  from  the  good  works  of 
the  gospel,  and  to  regard  the  inventions  of  men." 

Twelfth.— "We  take  the  Old  and  the  New  Testament  for 
the   rule   of    our   life,    and    we    agree     with   the    general 


Principally  of  Southern  Illinois.  119 

confession   of  faith  contained  in  (what  is  usually  termed.) 
the  Apostles'  creed."     (See  Jones,  pages  334,  335,  336.) 

The  foregoing  abstract  of  principles  of  the  Waldenses, 
shows  very  conclusively  that  they  ever  stood  opposed  to  the 
inventions  of  men  in  affairs  of  religion ;  that  they  held 
such  as  proceeding  from  anti-Christ;  an  unspeakable 
abomination  l)efore  God  and  prejudicial  to  the  liberty  of 
the  mind.  They  also  set  forth  the  duty  of  ministers  to 
be  that  of  feeding  the  flock  of  God ;  and  the  Old  and  New 
Testament  for  the  rule  of  their  lives.  What  denomination 
of  to-day  is  founded  upon  and  contends  for  these  principles 
other  than  the  Regular  Baptists?  Simply  none.  Then 
they,  the  Regular  Baptists,  are  tiie  only  people  who  regard 
the  inventions  of  men  in  affairs  of  religion  as  an  unspeakable 
abomination  before  God;  the  only  people  charged  with 
*' feeding  the  flock  of  God,"  and  the  only  denomination  who 
take  the  Old  and  New  Testament  alone  for  their  rule  of 
faith  and  j)ractice,  hence  they  are  that  peculiar  people 
spoken  of  at  the  heading  of  this  chapter. 

My  researches  of  history  have  thoroughly  convinced  me 
that  begging  money  and  selling  titles  into  society  for 
religious  purposes,  are  the  inventions  of  men  and  ought  to 
be  disapprobated  by  all  Christians.  The  Bible  taught  me 
the  same  lesson  many  years  ago ;  and  I  have  conscientiously 
been  led  to  oppose  all  such  plans  and  schemes  for  the  support 
of  the  ministry.  The  New  Testament  is  plain  upon  this 
subject.  It  fixes  all  rules,  regulations  and  laws  necessaiy, 
and  any  change  or  modification  of  them,  is  not  only  a 
violation  of  God's  law  but  a  contempt  on  his  divine  and  holy 
character ! 


120  History  of  the  Regular  Baptists, 

Since  there   does  not  appear   to  be   much   controversy 
between  the  United   and   Regular   Baptists   upon   ancient 
history,  we  do  not  deem  it  necessary  to  trace  the  Baptists 
further  back  than  has  already  been  done ;  we  will,  therefore,, 
return-  to  the  Baptists  of  our  country-     The  first  Baptist 
church  founded  in  America  was  at  Newport,  Rhode  Island. 
Thiscliurch  was  constituted  by  Dr.  John  Clarke  in  1638  and 
is   still   in   existence.     We    will    here    give    the    epitaph 
engraved  upon  his  tomb.     It  is  as  follows : 
TO  the   memory  of 
DOCTOR  JOHN  CLARKE, 
One  of  the  original  purchasers  and  proprietors  of  this  island, 
and  one  of  the  founders  of  the  First  Baptist  Church  in 
Newport ;  its  first  })astor  and  munificent  benefactor.     He 
was  a  native   of  Bedfordshire,    England,  and   a   practi- 
tioner of  })hysic  in   London.     He,    with    his  associates, 
came  to  this  island  from  Massachusetts  in  ^Nlarch,  1638, 
O.  8.,  and  on  the  24th  of  the  same  month  obtained  a 
deed  thereof  from  the  Indians.    He  shortly  after  gathered 
the  Church  aforesaid  and  became  its  pastor.    In  1651  he, 
with  Roger  Williams,  was  sent  to- England  by  the  people 
of  Rhode  Island  Colony  to  negotiate  the  business  of  the 
Colony   with   the    British    ministry:      Mr.    Clarke    was 
instrumental   in   obtaining   the     charter   of    1663    from 
Charles  11.  which  secured  to  the  people  of  the  States  free 
and  full  enjoyment  of  judgment  and  conscience  in  matters 
of  religion.     He  remained  in  England  to  watch  over  the 
interests  of  the    Colony  until  1664,    and  then   returned 
to  Newport  and  resumed  the  pastoral  care  of  his  Church. 
Mr.  Clarke  and  Mr.  Williams,  two  fathers  of  the  Colony, 
strenuously  and  fearlessly  maintained  that  none  but  Jesus 
Christ  had  authority  over  the  affairs  of  conscience.     He 
died  April  20,  1676,  in  the  66th  year  of  his  age,  and  is 
here  interred. 


Principally  of  Southern  Illinois.  121 

Perhaps  some  of  my  friends  might  think  it  proper  and 
right  that  I  should  acquit  my  brethren  of  the  fjilse  charge 
brought  by  our  opponents — that  Roger  Williams  was  the 
founder  of  the  Baptists  in  America,  thus  breaking  our  line 
of  succes.<ion.  I  remark  that  this  has  already  been  very 
satisfactorily  done  both  by  Elder  Jesse  Cox,  of  Tennessee, 
and  Ray,  of  Kentucky.  I  need  only  state  the  fact  that 
both  these  historians  have  shown  very  clearly  that  Williams, 
very  soon  after  his  informal  baptism,  not  only  renounced  it, 
but  all  church  organization  and  joined  the  Seekers. 

The  date  given  in  the  engraving  on  the  tomb  of  Dr. 
Clarke  shows  the  Newport  church  to  be  one  year  in  advance 
of  the  *' thing  like"  a  church  gotten  up  by  Roger 
Williams.  But  we  are  not  dependent  upon  either  for 
our  line  of  succession.  We  have  a  number  of  ministers 
and  members  who  came  from  Europe  and  established 
churches  in  this  country.  The  Welsh  Tract  church  was 
organized  in  Wales  in  1701  and  emigrated  therefrom,  in 
church  capacity,  and  settled  in  Pennsylvania  where  it 
remained  two  years.  It  then  finally  settled  at  Welsh  Tract, 
in  the  present  State  of  Delaware,  in  1703.  This  church 
was  organized  on  sixteen  members,  with  Thomas  Griffith  its 
pastor,  and  sailed  from  Wales  to  America  on  board  the  ship 
James  and  Mary  in  1701  (the  same  year  it  was  constituted) 
and  kept  up  her  church  meetings  while  on  board  said  vessel. 
Said  organization  yet  exists- and  still  maintains  the  doctrine 
and  practice  of  the  Regular  Baptists.  While  this  is  so,  it 
seems  that  Ray  would  try  to  bias  the  minds  of  the  public 
and  prejudice  them  against  this  church  by  stating  that  it 
"has  taken  sides  with  the  anti-Mission  party  and  has  thereby 
impaired  its  usefulness." 


122  History  of  the  Regular  Baptists, 

In  his  letters  to  Dr.  Watson,  Dr.  Howell  says:  "But 
first,  if  you  please,  turn  to  Benedict's  History  of  the 
Baptists,  Vol.  n,  p.  99,  etc.,  and  you  will  see  that  in  1753 — 
that  is  eighty-four  years  ago — the  Philadelphia  Association 
sent  Elder  John  Gano  as  a  Missionary  to  the  churches  in 
Xorth  Carolina,  which  were  soon  after  formed  into  the 
Kehuku  Association.  The  next  year,  1754,  the  Association 
sent  two  other  Missionaries  to  assist  him — Elders  Benjamin 
Miller  and  Peter  P.  Vanhorn — by  the  instrumentality  of 
whose  united  labors  these  churches,  previously  deranged 
and  nearly  what  Campbellites  now  are,  were  reclaimed  and 
set  in  order  and  many  sinners  were  converted.  Yes,  my 
])rother,  even  the  Kehuku  Association,  now  distinguished 
f(,)r  its  bitterness  and  proscription  of  Missionaries,  was 
collected  by  Missionary  labor."     (See  Ray,  p.  27.) 

Were  these  "Missionaries,"  Gano,  Miller  and  Vanhorn, 
of  the  modern  type?  Were  they  "  the  best  of  men  waiting 
only  the  money  is  wanting"  to  enable  the  "Board"  to  send 
them?  and  were  they  sent  at  a  stipulated  salary  by  life 
directors?  Or  did  not  the  Philadelphia  Association,  on 
receiving  the  intelligence  of  the  deplorable  condition  of  some 
of  the  churches  in  Virginia  and  North  Carolina,  request  the 
above  named  ministers  to  visit  them?  and  did  they  not  "go 
ye"  upon  the  Bible  plan;  and,  like  the  ancient  Baptists, 
"single-handed,  without  funds,  not  counting  their  lives 
dear,  so  that  they  could  promote  the  cause  of  their 
Redeemer?" 

If  upon  the  former,  they  were  sent  after  the  modern 
Missionary  plan,  if  after  the  latter,  they  went  in  accordance 
with  the  Bible  plan,  and  according  to  the  plan  of  the 
Baptists  of  the  twelfth  century. 


Principally  of  Southern  Illinois.  123 

Now  if  either  one  or  all  those  Elders  were  instrumental  in 
constituting  the  Kehuku  Association,  they  certainly  set 
forth  a  code  of  characteristics  or  abstract  of  principles  by 
which  to  be  known  and  governed.  And  it  does  seem  to  us 
that  when  these  "deranged"  churches  "were  reclaimed  and 
set  in  order,"  was  a  most  excellent  time  to  declare  their 
principles,  or  if  declared,  to  subscribe  to  them.  Having 
three  of  the  articles  of  faith  of  said  Association  before  me, 
I  will  here  insert  them  : 

Fifth. — "We  believe  that  God,  before  the  foundation  of 
the  world,  for  a  purpose  of  His  own  glory,  did  elect  a 
certain  number  of  men  and  angels  to  eternal  life ;  and,  that 
this  election  is  particular,  eternal  and  unconditional  on  the 
creature's  part." 

Sixth. — "We  also  believe  that  it  is  utterly  out  of  the 
power  of  men,  as  fallen  creatures,  to  keep  the  law  of  God 
properly,  repent  of  their  sins  truly,  or  believe  in  Christ, 
except  they  be  drawn  by  the  Holy  Spirit." 

Seventh. — "We  believe  that  in  God's  own  appointed 
time  and  way  (by  means  which  he  has  ordained)  that  the 
elect  shall  be  called,  justified,  pardoned  and  sanctified ;  and 
that  it  is  impossible  they  can  refuse  the  call,  but  shall  be 
made  willing  by  living  grace  to  receive  the  offers  of  mercy." 

The  foregoing  articles  are  the  result  of  "Missionary 
labor," — the  founding  of  the  Kehuku  Association  on  Old 
Baptist  principles,  the  very  platform  upon  which  the 
Regular  Baptists  stand  even  to  this  day !  But  let's  suppose 
for  a  moment  that  Elder  Gano  was  a  Missionary  of  the 
modern  sort,  sent  out  to  North  Carolina  by  the  "  Missionary 
Board"  at  a  stipend,  as  an  instrument  in  the  hands  of  God, 


124  History  of  the  Regular  Baptists, 

for  the  purpose  of  saving  souls.  AVhen  he  gets  to  these 
churches  he  begins  to  preach  thus:  "Sinner,  I  am  come 
down  here,  an  instrument  in  God's  hands,  to  save  souls  from 
eternal  ruin.  Now  let  me  say  that  hell  is  gaping  to  receive 
you.  Oh!  will  you  make  your  bed  in  that  awful  lake 
of  fire!  Oh!  let  me  entreat  you,  seek  the  Lord;  put  it  off 
no  longer ;  now  is  the  accepted  time — to-morrow  may  be  too 
late.  Jesus  is  ready  and  willing  to  save  you.  His  arms 
are  extended  to  you.  He  is  begging,  beseeching,  wooing, 
striving  to  save  you.  Then,  sinner,  close  in  with  the  over- 
tures of  mercy."  While  thus  ranting,  he  is  suddenly  brought 
to  a  halt,  and  begins  to  think  that  he  was  instrumental 
in  collecting  the  Kehukee  Association ;  that  the  articles  of 
faith  set  forth  declare  that  "We  believe  that  God  before 
the  foundation  of  the  world,  for  a  purpose  of  His  own  glory 
did  elect  a  certain  number  of  men  and  angels  to  eternal  life, 
and,  that  this  election  is  'particular,  eternal  and  unconditional 
on  the  creature's  part,"  while  here  I  am  offering  salvation  upon 
certain  conditions  to  be  performed  by  the  creature,  and  trying 
to  add  to  that  certain  number.  It  also  occurs  to  his  mind 
that  "in  God's  own  ap|X)inted  time  and  way,  the  elect  shall 
be  called,  justified,  pardoned  and  sanctified ;  and  that  it  is 
impossible  they  can  refuse  the  call,"  and  here  am  I  trying 
to  get  them  to  come  now  and  not  put  it  off  longer,  till  it  is 
too  late ;  that  Jesus  is  begging  them  to  be  saved,  and  yet 
they  refuse  the  call.  At  this  juncture  he  is  well  convinced 
of  the  fact  that  his  preaching  is  not  in  accordance  with 
the  declaration  of  i)rinciples  set  forth  by  the  churches 
"reclaimed,"  "set  in  order,"  and  "collected"  into  the 
Kehukee  Association  "by  Missionary  labor."     The  churches 


Principally  of  Southern  Illinois.  125 

— quick  to  discover  a  discrepancy  in  preaching,  a  departure 
from  the  faith — notifies  him  that  his  services  are  no  longer 
desired. 

Kind  reader  can  you  think  for  a  moment  that  Elder  Gano 
was  a  Missionary  of  the  modern  kind?  The  Regular 
Baptists  have  always  been  in  favor  of  the  spread  of  the 
gospel  but  they  believe  in  the  spreading  of  the  gospel  upon 
the  Bible  plan.  Neither  the  Kehukee  nor  any  Regular 
Baptist  Association  is  opposed  to  the  spread  of  the  gospel 
upon  the  Bible  plan.  But  the  United  Baptists  may  be 
assured  of  the  fact  that  the  Regular  Baptists  utterly 
oppose  the  modern  ^lissionary  system.  They  may  brand  us 
as  being  ''distinguished"  for  our  *'  bitterness  and  proscription 
of  Missionaries,"  notwithstanding. 

The  North  Carolina  Baptist  State  Convention,  in  speaking 
of  their  condition,  said  that  their  most  talented  men  were 
seeking  that  support  in  other  States  that  they  could  not  get 
in  their  own.  Elder  Joshua  Lawrence  in  reply  does  not 
seem  to  regret  the  loss  of  them,  seeing  the  support  was  their 
main  object.  I  remark  that  these  money  hunters  were  not 
confined  to  North  Carolina  alone.  They  were  (and  are 
still)  in  the  State  of  Illinois.  In  their  speeches  they 
manifest  a  wonderful  zeal  on  account  of  sinners  going  to 
hell  for  want  of  the  gospel.  They  cry  and  tell  how  they 
bathe  their  pillow  in  tears;  and  some  of  them,  after 
preaching  a  while  with  great  zeal,  got  able  to  buy  a  few 
goods  and  went  to  merchandising,  when  it  seems  that  their 
zeal  became  quite  cool  and  but  little  attention  paid  to  sinners, 
which  proved  to  me  that  money  was  and  is  their  only 
object.     But   the   Regular   Baptists,   believing  that  Jesus 


126  History  of  the  Regular  Baptists, 

Christ  came  into  this  world  to  save  His  people  from  their 
sins;  that  He,  by  His  sufferings  and  death,  cancelled  all 
their  sins;  that  in  His  own  appointed  time  and  way,  He 
will  call,  regenerate  and  sanctify  them,  in  short,  manifest 
Himself  to  each  and  every  one  of  them,  and  that  it  is 
impossible  they  can  refuse  the  call,  did  not  manifest 
.<iuch  anxiety  from  fear  that  sinnei-s  would  be  lost.  They 
are  still  promulgating  the  gospel  for  the  purpose  of  the 
edifying  of  the  body  of  Christ;  for  the  perfecting  of  the 
saints. 

At  the  time  of  the  division  in  Southern  Illinois,  there 
were  two  classes  of  United  Baptists.  The  one  contended 
that  if  the  Regular  party  knew  just  what  the  Mission 
system  wa^,  they  would  not  oppose  it;  the  other  class 
contended  that  they  were  not  going  to  have  anything  to  do 
with  the  Missionaries.  They  only  disapproved  of  the 
doctrine  advocated  by  the  Regulars,  but  they  have  been  led 
step  by  step  till  the  most  of  them  have  come  out  in  favor  of 
the  system.  The  Regular  party  contended  that  if  the 
Mission  system  had  been  taught  in  the  Bible,  they  would 
liave  had  as  much  knowledge  of  it  as  the  other  parties, 
having  made  the  Bible  their  study  instead  of  Missionary 
tracts,  &c. 

Notwithstanding  I  claim  for  the  Regular  Baptists  a 
majority  at  the  time  of  the  separation  in  this  part  of  the 
State,  yet  I  am  frank  to  admit  that  the  Missionaries 
outnumber  them  at  present,  and  there  are  several  causes 
for  it. 

1.  Their  system  of  doctrine  is  such  that  unregenerated 
persons  understand  and  believe  it. 


Principally  of  Southern  Illinois.  127 

2.  Human  efforts  have  been  extensively  used  to  excite 
Imnian  passion. 

3.  Relaxed  discipline  has  done  much  to  increase  their 
numbers. 

4.  Sunday  schools  have  done  a  great  deal  toward 
influencing  the  minds  of  the  youth  in  that  direction. 

5.  Tracts  have  done  their  part. 

6.  The  receiving  of  the  baptism  of  other  denominations, 
which  has  been  a  common  practice  among  them.  (Though 
I  see  a  growing  disposition  among  them  of  late  to  abandon 
tlie  reception  of  the  baptism  of  other  denominations.) 

7.  The  great  pains  taken  to  misrepresent  the  Regular 
Baptists,  obscure  their  system  and  prejudice  the  minds  of 
the  people  against  them. 

There  was  quite  a  number  of  aged  members  belonging  to 
the  church  where  I  had  my  membership,  at  the  time  of  the 
division,  who  had  an  extensive  acquaintance  with  Baptist 
usages,  and  among  others  was  my  grandfather.  He  joined 
the  Baptists  many  years  before  my  birth;  was  a  man  of 
extraordinary  mind,  and  lived  to  be  about  ninety-six  years 
of  age.  He  was  living  in  this  country  at  the  time  the 
division  commenced,  but  died  before  the  separation  was 
complete.  I  had  many  interesting  interviews  with  him.  He 
spent  a  portion  of  his  time  among  the  Baptists  in  Virginia 
and  North  Carolina,  but  principally  in  Kentucky  and 
Illinois.  His  name  was  Thomas  Lane.  I  also  had  another 
source  of  information.  My  great  grandmother  Coffey, 
who  lived  to  the  advanced  age  of  one  hundred  and  twelve 
years,  and  who  was  said  by  the  friends  to  have  made  a 
profession  of  religion  at  the  age  of  twelve.     She  joined  the 


128  History  of  the  Regular  Baptists, 

Regular  Baptists  and  lived  in  said  church  one  hundred  years, 
and  it  was  said  by  the  older  ones  of  the  connection  that  no 
charge  was  ever  brought  against  her  during  that  time. 

I  make  these  statements  more  for  the  benefit  of  my 
family  relations  than  otherwise,  believing  at  the  same  time, 
that  it  will  not  prejudice  my  history  of  the  Baptists. 


Principally  of  Southern  Illinois.  129 


CHAPTER    VII. 

The  old  Illinois  Association — The  New  Design  Church  organized 
— Elder  David  Badgley — The  New  Design  Church  declared  an 
unfellowship  with  slave  holders — Division  of  Illinois  Associ- 
ation— Fourth  Item — Quotation  from  Benedict — Ninth  Item — 
Appointing  a  Committee  to  examine  records — Report  of  Com- 
mittee— The  report  shows  the  Emancipation  Baptists  to  be  a 
rent-off  party — Thirteenth  Item — The  Emancipation  Baptists 
form  an  important  element  in  the  present  United  Baptists'  ranks 
— Circular  letter — Elder  M.  J.  Jones — Dissolution  of  Illinois 
Association. 

"  But  in  a  great  house  there  are  not  only  vessels  of  gold  and  of 
silver,  but  also  of  wood  and  of  earth ;  and  some  to  honour,  and 
some  to  dishonour.  If  a  man  therefore  purge  himself  from  these, 
he  shall  be  a  vessel  unto  honour,  sanctified,  and  meet  for  the 
master's  use,  and  prepared  unto  every  good  work." — II  Tim. 
ii.  20,  21. 

n~^HE  Old  Illinois  Association  was  the  first  organization  of 
the  kind  in  the  State.  It  was  established  in  the  year 
1807,  on  five  churches,  having  a  sum  total  of  sixty-two 
members.  It  has  been  the  nursery  of  a  great  number 
of  able  ministers  and  Baptist  institutions ;  but  has  recently 
come  to  a  dissolution.  Having  the  records  of  said 
Association  before  me,  I  have  thought  proper  to  give  the 
reader  a  few  items  of  its  history  as  they  are  set  forth  in  the 
Association  book,  believing  they  wall  be  both  interesting  and 
17 


130  History  of  the  Regular  Baptists, 

instructive.  It  has  been  the  mother  of  seven  otlier 
Associations,  four  of  which  were  formed  in  Illinois  and  three 
in  the  State  of  Missouri.  She  has  had  many  difficulties  as 
well  as  refreshing  revivals.  From  the  records  it  appears 
that  Elder  David  Badgley  visited  Illinois,  arriving  at  the 
Mississippi  River,  near  St.  Louis,  on  the  fourth  day  of  May, 
1796,  where  and  when  he  found  a  number  of  people 
inquiring  the  way  to  Zion,  and  during  the  same  month 
l)aptized  fifteen  persons;  and  with  the  assistance  of  Elder 
Joseph  Chance — a  lay  Elder— constituted  a  church  on 
twenty-eight  members,  calling  it  New  Design.  This  was 
the  first  Baptist  church  in  the  State.  Badgley  soon  after 
returned  to  Virginia,  and  the  next  Spring  moved  his  family 
to  Illinois,  took  the  pastoral  care  of  the  New  Design 
church,  and  with  the  assistance  of  Elder  Wm.  Jones 
established  several  other  churches,  but  they  remained  in 
their  isolated  condition  until  the  year  1807,  not  without 
some  difficulties,  however. 

Among:  the  records  of  the  old  Illinois  Association  I  find 
a  biographical  sketch  of  Elder  Badgley,  written  in 
pamphlet  form,  by  Elder  Wm.  Jones,  who  states  that  he 
was  intimately  acquainted  with  him  the  last  seventeen  years 
of  his  life,  and  was  correctly  informed  of  his  early  history. 
Elder  Jones  states  that  Elder  Badgley  was  born  November 
5th,  1749,  and  that  he  belonged  to  the  Association  when 
the  covenant  of  Union  took  place  between  the  Regular  and 
Separate  Baptists  in  Virginia.  He,  of  course,  was  a  United 
Baptist.  Elder  Jones  informs  us  that  Badgley  had  an 
indisposition  of  body  for  several  months,  and  during  that 
time  the  New   Design   church   changed  a   rule   they    had 


Principally  of  Southern  Illinois.  131 

previously  adopted — that  of  working  by  a  oneness, — 
agreeing  to  work  by  a  majority  and  to  commune  with  the 
Methodists.  This  caused  much  distress  among  them,  and 
when  Elder  Badgley's  health  returned  he  was  called  upon  to 
administer  the  Lord's  Supper  to  the  said  New  Design 
church,  but  refused,  believing  it  to  be  contrary  to  the 
sentiments  of  the  United  Baptists  to  commune  with  other 
orders;  in  consequence  of  which  he  was  taken  under 
dealings  by  a  number  of  the  members,  but  a  majority 
sustained  him.  He  then  took  his  letter  and  put  his 
membership  in  the  Mississippi  Bottom  church.  This  was  in 
the  year  1800.  The  New  Design  church  soon  declared  an 
unfellowship  with  slave-holders,  which  caused  another  breach 
of  fellowship  among  the  churches;  but  by  renewed  efforts 
fellowship  was  restored.  ^ 

About  the  year  1807  some  emigrants  came  from  Kentucky 
having  a  traveling  constitution,  prepared  for  them  by  Jacob. 
Locke  and  Robert  Stockton,  who  resided  within  the 
bounds  of  the  Green  River  Association.  These  new  comers 
settled  near  those  other  churches,  and  two  other  Baptists 
that  were  regularly  dismissed  from  the  Beaver  Ridge 
church  in  Tennessee  also  came  to  the  same  neighborhood, 
one  of  them  an  ordained  minister,  the  other  an  active  lay 
member.  They  held  a  kind  of  counsel  meeting  on  the 
9th  and  10th  of  January,  where  and  when  they  agreed  to 
meet  at  James  Downing's,  in  the  Ridge  Prairie,  on  the 
third  Friday,  Saturday  and  Sunday  in  June,  1807,  for  the 
purpose  of  forming  an  Association.  The  records  show  that 
they  met  at  the  time  appointed,  regularly  organized,  and 
agreed  to  meet  again  on  the  9th  of  the  following  October. 


132  History  of  the  Regular  Baptists, 

They  held  their  Associations  semi-annually  for  several  years, 
or  to  the  year  1809,  wlien  they  had  the  unpleasant  scene  of 
division  among  them.  The  records  for  that  year  show 
"that  the  Association  split  asunder,"  also  that  the  party 
desiring  to  support  the  general  union  of  United  Baptists  at 
large,  being  assembled,  chose  Brother  Wni.  Jones,  Clerk. 
Letters  from  five  churches  were  read  and  their  messengers' 
names  enrolled. 

The  party  which  rent  off  called  themselves  "The  Baptist 
Church  of  Christ  Friends  to  Humanity,"  but  by  others  they 
were  called  "Emancipating  Baptists." 

The  records  of  the  IlHnois  Association  give  no  account  of 
the  proceedings  of  the  seceding  party,  but  I  should  judge 
they  had  some  kind  of  an  organization,  similar  perhaps  to 
an  Association,  since  more  than  one  church  went  off.  {Some 
historians  have  stated  that  the  separation  was  occasioned  by 
a  refusal  of  the  Emancipation  Baptists  to  open  a  corres- 
pondence with  the  Kentucky  Baptists  on  the  account  of 
slavery,  but  the  records  show  no  such  thing.  They  had  no 
correspondence  at  that  time,  neither  did  they  make 
application /or  any,  until  the  year  1817,  at  which  time  they 
obtained  a  correspondence  witli  the  Wabash  District 
Association. 

By  examining  the  book  of  the  IlUnois  Association,  it  may 
be  seen  that  its  pages  are  not  numbered,  neither  are  their 
sessions ;  hence,  I  am  nece&<5arily  compelled  to  refer  to  the 
year  wherein  anything  was  transacted  for  my  quotations. 
They  progressed  several  years  without  having  their  minutes 
printed,  though  they  had  them  regularly  recorded  in  a  book. 
Thev  also  made  it  the  dutv  of  the  Clerk  to  furnish  eaeli 


Principally  of  Southern  Illinois.  133 

church  with  a  copy,  allowmg  him  twenty-five  cents  each. 

In  the  year  1815  they  agreed  to  have  their  minutes 
printed.  In  tlie  year  1809  the  fourth  item  reads  thus: 
**  We  believe  it  right  not  to  commune  with  those  that  have 
left  the  general  Union  at  large,"  which  is  as  much  as  to  say, 
we  believe  it  is  not  right  to  commune  with  those 
Emancipating  Baptists  that  have  rent  off  and  left  the  general 
Union  of  the  United  Baptists. 

Now  in  order  to  show  conclusively  that  the  old  Illinois 
Association  is  the  genuine  stock  of  Baptists,  and  to  show  that 
my  statement  in  this,  as  well  as  in  the  former  chapter, 
is  correct  in  relation  to  the  party  that  compose  the 
Missionary  Baptists,  I  will  here  quote  from  Benedict,  page 
<S53,  the  following: 

''South  District  Association  bears  date  from  1810;  it 
holds  the  second  rank  as  to  the  amount  of  its  membership 
nmong  the  Illinois  institutions.  The  old  Illinois  Confederacy 
was  its  maternal  parent;  the  circumstances  of  its  origin  are 
hinted  at  in  Mr.  Peck's  narrative  and  are  more  fully 
explained  by  him  and  another  correspondent  whose  name 
appears  in  the  note  below.  They  together  have  given  the 
history  of  the  Friends  of  Humanity,  also  the  definition  of 
this  singular  appendage  to  a  few  religious  bodies  in  this 
particular  location;  it  ought,  in  my  opinion,  now^  to  be  laid 
aside.  Mr.  Peck,  in  a  late  communication,  has  described 
this  whole  family  of  aSsociated  Confederacies  in  the  following 
manner:  'The  South  District  Association  Friends  to 
Humanity  originated  by  a  division  of  the  old  Illinois  B. 
Association  in  1809.  For  several  years  the  churches  had  a 
sort  of  annual  mass  meetings,  not  by  regular  delegation  but 
by  voluntary  attendance. 


134  History  of  the  Regular  Baptists, 

" '  In  1820  they  first  printed  minutes  with  the  above 
names. 

'"The  principal  ministers  of  this  body  are  and  were  the 
Lemen  family,  consisting  of  a  father  and  four  sons  in  the 
ministry. 

"  'In  1829  the  body  divided  into  three  parts,  called  South, 
North  and  ^Missouri  districts,  but  published  only  one  set  of 
minutes. 

"'The  Saline  Association  was  formed  from  the  South 
District  in  1834. 

"  'The  Vandalia  Association  was  formed  from  the  Saline 
in   1840. 

'"The  Nine  Mile  and  Franklin  Associations  and  s6me 
others  grew  wholly  or  in  part  from  this  associational  family 
alliance.'" 

The  above  (juotation  from  the  Missionary  historian  shows, 
in  the  first  place,  that  the  Emancipating  Baptists  were"  a  rent 
off  party  from  the  old  Illinois  Association ;  secondly,  that 
the  Saline  Association  was  formed  from  the  South  District 
in  1834;  thirdly,  that  the  Vandalia  Association  was  formed 
from  the  Saline  in  1840;  and  lastly,  that  the  Nine  Mile, 
the  Franklin,  and  some  other  Associations,  grew  wholly  or 
in  part  from  this  associational  family  alliance.  Our 
Missionary  friends  well  know  that  they  did  not  fellowship 
ithe  Emancipation  Baptists  until  after  they  had  broken  off 
from  the  old  United  Baptists,  but»  since  that  time  they 
have  amalgamated  and  become  one  people. 

Among  the  records  of  the  Illinois  Association  for  the  year 
1830,  we  find  the  following:  "Ninth  item :  The  reference 
from  the  Richland  church,  relative  to  a  certain  publication 


Principally  of  Southern  Illinois.  135 

over  the  signature  of  the  Publishing  Committee  of  the  Rock 
Spring  and  Edwardsville  churches,  published  in  the  Pioneer 
of  February  6th,  1830,  devoted  to  the  Western  Baptists, 
taken  up  and  answered  as  follows :  'Whereas  the  Edwards- 
ville and  Rock  Spring  have  accused  the  Illinois  Association 
of  exercising  power  over  churches  and  individuals,  and 
have  cast  a  stigmu  on  the  churches  and  Associations  in 
saying  they  were  influenced  by  a  few  leading  brethren,  we 
think  those  churches  have  been  mistaken  in  their  views. 
The  churches  composing  the  Illinois  Association  have 
always  considered  themselves  to  be  indei)endent  and 
influenced  by  none,  and  the  general  contents  of  former 
minutes  were  their  united  voices  through  their  messengers, 
and  they  never  felt  a  disposition  to  remonstrate  against  their 
former  proceedings,  firmly  believing  those  pretended  liberal 
institutions  of  the  present  day  to  spread  the  gospel  to 
be  without  any  license  from  the  word  of  God,  and  as  the 
love  of  money  is  the  root  of  all  evil,  we  fear  they  will  only 
tend  to  sap  the  foundation  of  both  our  civil  and  religious 
liberties.  We,  therefore,  advise  our  brethren  of  the 
different  churches  to  be  aware  of  their  stratagems.' " 

Will  the  United  Baptists  of  1876  endorse  the  above  act 
of  the  United  Baptists  of  1830?  I  am  quite  sure  they  will 
not.  And  why?  Because  they  are  not  of  the  same  stock  of 
Baiitists.  Will  the  Regular  Baptists  of  to-day  endorse  the 
said  act?  Surely  they  will.  xVnd  why?  Because  they  are 
of  the  same  stock  of  Baptists. 

Among  the  records  of  the  Illinois  Association  for  the  year 
1831  the  following  may  be  seen: 

"Whereas,    perceiving   by  the   minutes  of  those  people 


136  History  of  the  Regular  Baptists, 

calling  themselves  the  Baptist  Church  of  Christ  Friends  to 
Humanity,  &c.,  &c.,  and  setting  forth  things  we  believe  to 
deceive  the  public  into  the  belief  that  they  have  not  rent  off, 
or  separated  themselves  from  the  Union  of  Baptists  as 
formed  in  this  country  which  did  compose  the  Illinois 
Association  which  was  founded  on  the  principles  of  the 
United  Baptists,  therefore  believing  it  to  be  our  duty  to 
give  a  fair  and  impartial  statement  of  these  things  as  they 
are,  and  as  they  were  then  transacted,  we  have  appointed 
Brethren  Wm.  Kinney,  Wm.  Jones,  Sr.  and  Wm.  Ogle  to 
extract  from  the  records  of  this  Association  and  also  from 
the  records  of  such  churches  as  may  have  any  records 
relating  to  this  circumstance,  and  wlien  by  them  so  taken 
to  be  annexed  to  the  minutes  of  this  Association. 

"Signed  by  order,  and  in  behalf  of  this  Association." 
The  following  is  the  report  of  the  committee  appointed  by 
the  Association :  "We,  the  undersigned,  being  appointed  by 
the  Association  to  extract  from  the  records  of  this 
Association  and  such  church  books  as  may  be  relative  to 
the  situation  or  standing  of  the  people  calling  themselves 
the  United  Baptist  Church  of  Christ,  &c.,  do  find  that  they 
went  out  from  us  is  abundantly  evident  as  appears  from 
records,  as  also  it  appears  from  the  records  that  this  is 
the  oldest  Association  west  of  the  Ohio  river,  and  was 
formed  by  the  conjunction  of  three  churches,  in  1807, 
which  three  churches  have  been  constituted  on  the  principles 
of  the  general  Union  of  the  United  Baptists,  one  of  which 
traveled  with  her  constitution  from  Kentucky;  and  this 
Association,  formed  by  those  churches,  was  also  constituted 
upon  the   principles  of  the   United  Baptists,   from    which 


Principally  of  Southern  Illinois.  137 

have  since  emanated  seven  Associations,  four  in  this  State 
and  three  in  Missouri.  At  the  first  meeting  of  this 
Association,  which  was  in  June,  1807,  in  adopting  her  rules 
the  twenty-second  question  and  answer  was  as  follows: 
'  Does  this  communion  extend  throughout  the  Union  ?' 
Answered,   'It  shall  extend  throughout  the  Union.' 

''James  Lemen,  Sr.,  (now  dead)  who,  it  is  well  known, 
was  the  leader  and  founder  of  the  people  called  Friends  to 
Humanity,  was  a '  member  of  the  Association  when  the 
above  rule  was  adopted.  All  things  appeared  to  be 
peaceable  and  in  order  until  1809,  when  said  Lemen  gave 
distress  to  the  brethren  of  Richland  Creek  church,  in  which 
he  was  a  member,  and  was  taken  under  dealings  by  said 
church  which  then  belonged  to  the  Association ;  and  while 
the  church  was  investigating  the  several  charges  against  him 
he  rent  himself  from  the  church  and  refused  to  be  dealt 
with  by  her,  and  drew  a  part  of  the  members  with  him, 
some  of  whom  now  are  known  and  ever  have  been  amongst 
the  leaders  of  that  people.  And  as  further  evidence  that 
they  went  out  or  rent  oft'  from  us,  we  quote  the  following 
extract  from  the  records  of  said  church:  'The  Baptist 
church  of  Christ  at  Richland  Creek,  met  according  to 
appointment  on  Saturday  the  9th  of  September,  1809, 
Brother  Best  Moderator. 

"First. — The  business  of  this  day  to  choose  delegates  to 
the  Association. 

"Second. — To  exclude  Brother  James  Lemen,  Sr.,  for 
rending  himself  from  the  church  and  drawing  a  party  Avith 
him,  and  other  accusations  too  tedious  to  mention,  and  lay 
under  censure  all  those  who  justify  his  conduct. 

Signed  by  order  of  the  church.      'John  Philips,  Clerk.' 


ISS  History  of  the  Regular  Baptists, 

*'  'The  Baptist  Church  of  Christ  met  according  to  appoint- 
ment on  the  second  Saturday  iu  October,  1810.  Brother 
♦Samuel  Best,  Moderator.  We  the  members  of  Richland 
Creek  church  have  been  accused  of  excommunicating 
Brother  Lemen  for  the  principles  of  emancipation,  and 
in  order  to  show  the  world  and  to  convince  him  and  the  rest 
of  the  members  that  went  off  with  him  that  we  did  not,  we 
lay  the  excommunication  of  Brother  Lemen  down  and  set 
him  on  the  same  footing  that  he  was  before — that  is,  we 
hold  him  under  censiu-e  for  some  distress  which  is  not 
occasioned  by  the  aforesaid  principles  which  have  not  been 
removed.  Signed  by  order  of  the  Church, 

'William  Kinney,  Clerk.' 

"There  are  no  records  to  show  as  we  can  find  that  a 
restoration  of  James  Lemen,  Sr.,  and  those  that  went  off  with 
him  ever  took  place,  to  the  fellowship  of  the  churcli.  The 
same  distress  which  took  place,  as  above,  together  with  that 
of  emancipation,  entered  into  the  ensuing  Association  held 
October,  1809,  and  there  caused  a  division  by  drawing  off  a 
part  of  the  membei's,  who  attached  themselves  to  James 
Lemen,  Sr.,  and  those  that  rent  from  the  church  with  him, 
which  appears  to  be  the  cause  of  the  Association  making 
the  following  record :  '  We  believe  it  not  right  to  commune 
with  those  who  have  left  the  general  Union.'  The  next 
Association,  as  appears  from  records,  appointed  a  committee 
to  attend  the  churches  and  inquire  into  the  nature  of 
the  distress  occasioned  by  members  leaving  them  and  joining 
the  Lemen  party,  as  it  was  then  called.  This  committee 
recommended  that  the  churches  should,  when  they  excluded 
anv  of  those  that  rent  off,   write  as  follows:     'Thev  went 


Principally  of  Southern  Illinois.  139 

out  from  us,  and  therefore,  they  are  no  more  of  us,'  and  the 
next  Association  says,  on  the  records,  *We  approbate  the 
proceedings  of  the  committee  chosen  at  the  last  Association 
to  visit  the  churches.'  "William  Jones,  Sk., 

"William  Kinney, 
"William  Ogle." 

Those  men  appointed  by  the  IlHnois  Association  for  the 
purpose  of  examining  tlie  records  of  the  said  Association 
and  churches  were  men  of  reputation  as  ministers  of  the 
gospel  and  Governor  Kinney  had  a  reputation  as  a 
statesman  and  politician.  Their  extracts  show  the 
Emancipation  Baptists  to  be  a  rent-off  party  and  that  the 
separation  took  place  in  1809.  These  people  spread  over 
the  State  and  quite  a  number  in  Missouri.  It  appears  that 
they  divided  into  tliree  districts.  North  and  South  in  Illinois, 
and  one  in  the  State  of  Missouri.  They  published  only  one 
set  of  minutes.  I  will  leave  them  at  present,  and  in  order 
to  show  that  the  opposition  of  the  United  Baptists  to  the 
Missionary  system  did  not  commence  in  1831,  will  turn 
back  to  the  year  1824,  and  quote  some  resolutions  passed  by 
the  United  Baptists  at  that  session,  which  resolutions  are  as 
follows:  "Item  13th.  Resolved,  Unanimously  by  this 
Association  that  we  view  the  general  conduct  and  proceed- 
ings in  this  country  of  those  preachers,  and  especially  that 
of  John  M.  Peck,  patronized  by  the  Baptist  Board  of 
Foreign  Missions,  to  have  been  distressing  to  the  brethren 
and  prejudicial  to  the  cause  of  Christ  amongst  the  Baptist 
churches  in  this  Union. 

''Resolved,  Further  that  no  preacher  who  has  been  or 
shall   be   patronized   by    the    Baptist    Board    of    Foreign 


140  History  of  the  Regular  Baptists, 

Missions  shall  hereafter  have  a  ?;eat  in  this  Association 
unless  he  shall  have  withdrawn  himself  from  their  patronage 
and  service.'' 

The  above  resohitions  were  unanimously  ado])ted  by  the 
United  Baptists  in  1824.  This  was  prior  to  the  split  on  the 
Missionary  question,  and  the  people  now  known  as 
Missionary  Baptists  were  as  much  opposed  to  the 
Emancipating  Baptists  as  were  the  Old  United  Baptists  and 
as  far  from  fellowshipping  them;  but  since  the  se})aration 
the  Emancipation  Baptists  form  the  most  impoHant  element  in 
the  Missionary  Baptist  ranks,  particularly  in  Southern 
Illinois.  Should  the  reader  desire  additional  evidence  as  to 
the  claims  of  the  Old  United  Baptists,  or  what  is  now 
known  as  the  Regular  Baptists — for  they  are  the  same 
people — we  have  it  at  hand.  The  Illinois  Association 
generally  added  a  circular  letter,  each  year,  to  their  minutes 
and  since  those  letters  exhibit  their  faith  and  practice,  I  will 
therefore  present  one  as  a  sample  of  their  faith  in  the  year 
1831.  It  was  written  by  Resden  Moore  and  indorsed  by  the 
Association,  and  is  as  follows: 

CIRCULAR  LETTER. 

"Dear  Brethren:  We  are  glad  we  have  another 
interview  in  an  associated  capacity,  and  that  there  are 
so  many  that  proved  faithful  in  those  trying  times  when 
anti-Christ  by  his  miraculous  jwwer  has  gained  such  an 
ascendency  over  the  hearts  of  so  many  of  the  citizens  of  our 
free  countr}- ;  that  he  has  dmwn  many  by  his  silver  cords 
and  a  great  number  of  his  servants  are  traveling  through 
every  part   of  our   country   as   well   as   other   nations,    to 


Principally  of  Southern  Illinois.  141 

establish  tlie  different  religious  institutions,  falsely  so  called. 
A  number  of  editors  are  sending  their  papers  into  every 
part  to  secure  their  labor,  persuading  the  people  that 
Missionary  institutions,  under  the  pretense  of  spreading  the 
gospel  of  God,  such  as  learning  young  men  to  preach  the 
gospel  and  sending  them  forth  under  perpetual  pay,  Bible, 
Tract  and  Temperance  Societies,  &c.,  and,  lastly,  above  all, 
the  Sunday  school  union,  by  which  we  think  they  expect  to 
get  the  reins  of  government  in  their  own  hands  by  training 
parents  and  children  by  their  Sunday  school  books  and 
papers,  persuading  them  to  believe  that  it  is  a  heaven-born 
institution,  and  that  it  is  a  great  thing  to  be  a  member 
of  that  institution,  and  to  tread  down  Zion  under  their  feet, 
and  to  cause  her  members  to  pay  tax  to  supi)ort  their 
institutions. 

''Already  some  of  those  misguided  bigots  say,  '  In  a  little 
time  the  Old  Baptist  preachers  will  have  but  few  hearers,  if 
any.'  Thus  the  enemies  of  the  church  expect  shortly  to 
gain  the  victory  over  her. 

"It  is  much  to  be  lamented  that  so  many  are  already 
led  away  by  their  wicked  devices,  therefore,  brethren,  be 
aware  of  the  signs  of  the  present  evil  day.  The  Holy 
Scriptures  tell  us  of  false  prophets  and  false  Christs  that 
should  come;  and  that  evil  seducere  shall  wax  w^orse  and 
woi-se,  that  many  should  depart  from  the  faith  and  follow^ 
their  pernicious  ways,  w^hich  should  cause  the  truth  to  be 
evil  spoken  of;  by  their  fruit  they  are  easily  known  by  all 
lovers  of  the  truth.  Money  and  power  and  human 
accomplishment  seem  to  be  their  chief  aim,  therefore  they 
do  not  belong  to  the  visible  church  of  Christ ;  for  the  church 


142  History  of  the  Regular  Baptists, 

of  Christ  consists  chiefly  of  the  poor  of  this  world,  whom 
God  chose,  rich  in  faith  and  heirs  of  the  kingdom.  But 
anti-Christ's  kingdom  belongs  to  this  world,  therefore  the 
world  runs  after  it.  The  rich,  the  honorable,  the  mighty, 
and  the  greater  part  of  the  aspiring  community  that  wishes 
to  make  a  fair  show  in  this  world,  are  flowing  into  it.  The 
framers  of  the  great  ^Mission  plan,  with  her  multitudes  of  the 
institutions  of  her  auxiharies,  how  full  of  boasting  they 
are;  that  they  are  doing  miracles  by  their  means  in  causing 
Emperors  and  Kings  with  their  subjects  to  bow  to  them,  and 
that  for  their  labor.  God  will  jiive  them  great  crowns 
of  glory.  But  remember,  brethren,  the  time  is  fast 
hastening  that  they  shall  wonder  whose  names  are  not 
written  in  the  Lamb's  Book  of  Life  from  the  foundation 
of  the  world.  And  our  Lord  says:  'Many  shall  come  in 
that  day,  saying  Thou  hast  taught  in  our  streets  and  in  Thy 
name  we  have  cast  out  devils,  and  in  Thy  name  done  many 
wonderful  works,'  but  He  will  say,  '  I  never  knew  you  ; 
depart  from  me  ye  workers  of  iniquity.'  Therefore  fear 
them  not.  With  them,  we  fear  there  is  nothing  but  an  anti- 
Christian  spirit  and  an  arm  of  flesh,  but  with  you  we  trust 
is  the  living  God,  to  defend  you  against  the  wicked  one. 
Christ  has  promised  to  help  His  Zion  right  early,  and  may 
the  Triune  God  and  eternal  life  sustain  you  against  all 
the  false  Missionaryisms,  Campbellism,  Pedo-Baptism,  and 
all  the  false  isms  that  are  afloat  in  the  world;  and  may 
He  deliver  you  from  the  power  of  the  beast — His  mark 
the  number  of  His  names  and  all  that  worship  Him. 
Dear  brethren,  pay  strict  attention  to  church  meetings;  do 
every  thing  decently  and  in  good   order;  try  to  bring  up 


Principally  of  Southern  Illinois.  143 

your  children  in  the  fear  of  God  and  beware  of  false 
teachers  that  are  perpetually  laying  every  scheme  in  their 
power  to  get  money.  The  AVord  tells  us  the  hireling  fleeth 
when  the  wolf  cometh,  because  he  is  a  hireling  and  careth 
not  for  the  sheep,  therefore  no  dependence  is  to  be  put 
in  him.  Behold  the  difference!  The  ministers  of  Jesus 
Christ,  we  trust,  are  willing  to  attend  upon  you  as  much  as 
in  them  lies,  not  for  filthy  lucre's  sake,  but  of  a  ready 
mind,  because  they  care  for  the  flock  of  God,  over  which 
the  Holy  Ghost  hath  made  them  ovei-seers.  Dear  brethren, 
let  us  take  the  Scriptures  for  the  man  of  our  counsel, 
and  may  the  great  Head  of  the  church  give  us  a  perfect 
understanding  in  them  and  save  both  you  and  us  from 
all  those  false  religions  and  traditions  of  men  that  are  so 
prevalent  in  the  world. 

"Dear  brethren,  there  are  alterations  made  in  these  text« 
in  the  New  Testament,  and  perhaps  many  more  in  holy 
writ.  One  in  Matthew  xxviii.  20 ;  one  in  Acts  x.  2 ;  and 
one  in  1st  Timothy  iv.  16,  which  we  think  were  done 
by  false  designing  men  to  answer  some  purjoose  for  the 
the  advancement  of  anti-Christ's  kingdom;  therefore, 
brethren,  let  us  pray  that  the  stone  that  was  cut  out  of  the 
mountain  without  hands,  which  broke  in  pieces  the  silver 
and  gold,  might  roll  and  fill  the  whole  earth,  and  that 
the  head  stone  may  be  brought  with  shouting,  crying  grace, 
grace  unto  it  I 

"May  the  grace  of  our  Lord  Jesus  Christ  be  with  you  all, 
Amen.  "AV:\r.    Jones,    Sr.,    ^loderator. 

"Wm.    Ogle,  Clerk." 


144  History  of  the  Regular  Baptists, 

Now  let  our  United  Baptist  friends  of  the  present  day 
examine  these  records,  resohitions,  and  the  Circular  Letter 
of  the  United  Baptists  in  the  early  history  of  this  country, 
and  then  let  them  ask  themselves  wliether  they  would 
endorse  them.  They  certainly  would  not,  since  the  present 
order  of  United  Baptists  are  the  people,  the  denomination 
that  are  identified  and  connected  with  .Tract,  Temperance 
and  Missionary  Societies,  Sunday  schools,  etc.  They  are 
the  very  denomination  that  has  "the  best  of  men  waiting, 
only  the  money  is  wanting"  to  send  them  to  itinerate  some 
home  or  foreign  field,  indicated  demonstratively  by  life 
directors. 

Since  the  split  on  the  Missionary  question  the  Emancipa- 
tion Baptists,  or  Friends  to  Humanity,  and  the  Missionaries, 
or  United  Baptists,  have  merged  into  one  party  and  to-day 
are  the  people  that  the  Old  United  Baptists  warned  the 
brethren  to  beware  of  their  stratagems;  **  firmly  believing 
those  pretended  libeml  institutions  of  tlie  present  day  to 
spread  the  gospel,  to  be  without  any  license  from  the 
word  of  God,"  and  fearing  "they  would  only  tend  to  sap 
the  foundation  of  both  our  civil  and  religious  liberties." 
But  can  we  not  find  a  people, — a  denomination,  that  will 
indorse  those  records,  resolutions,  and  the  Circular  Letter 
above  alluded  to?  We  surely  can.  The  Regular  Baptists 
heartily  and  cheerfully  approbate  them  ;  and  lience  it  is 
evident  to  every  unprejudiced  mind  that  the  Regular 
Baptists  are  the  same  people  tiie  United  Baptists  were  in  the 
early  history  of  our  country.  They  are  yet  warning  the 
brethren  to  beware  of  the  stratagems  of  the  Missionaries, 
their  Boards,  Tract,  Temjjerance  Societies,  etc.     They  are 


Princifally  of  Southern  Illinois.  145 

warning  the  brethren,  and  telling  them  that  those 
Missionary  pretended  liberal  institutions  to  spread  the  gospel, 
to  be  without  authority  from  the  word  of  God.  They  are 
yet  contending  that  human  accomplishments,  human  inven- 
tions in  affairs  of  religion,  an  unspeakable  abomination 
before  God. 

In  writing  the  biography  of  Polder  David  Badgley,  Elder 
Wm,  Jones,  among  other  things,  says  of  him:  ^*  About 
this  time  (1818)  he  united  with  the  Baptist  Missionaries 
about  one  year,  but  finding,  as  he  believed,  that  they  were 
not  acting  according  to  the  gospel  plan  and  that  it  was 
a  speculative  plan  they  were  on,  he  forsook  them." 

Elder  Badgley  lived  to  the  year  1824  and  continued 
to  oppose  the  modern  Mission  system  up  to  his  death,  still 
being  a  member  of  the  old  Illinois  Association;  but  of 
course  he  did  not  witness  tlie  division  on  the  subject  of 
Missions,  since  it  occurred  after  his  death. 

It  comes  in  place  just  here  to  again  refer  to  Elder  M.  J. 
Jones'  essay,  published  in  the  Baptist  Banner,  as  has  already 
been  stated.  He  says:  "This  connection  completes  the 
succession  and  identifies  Franklin  Association  with  the  first 
organization  of  associated  Baptists  in  America." 

Surely  our  historian  must  be  near-sighted,  that  he  has  not 

discovered  the  broken  links  in  his  chain  of  succession.     He 

certainly   knows   that   the  people    calling    themselves    the 

Baptist   Church    of  Christ   Friends  to    Humanity  were   a 

rent-off  party  from  the  old  Illinois  Association.     He  must 

also  know  that  three  churches  out  of  thirteen  rent  off  from 

the  Bethel  Association  in  1840,  and  formed  what  they  called 

the  Bethel  Association  of  United  Baptists.     He  surely  lias 
19 


146  History  of  the  Regular  Baptists, 

not  forgotten  that  the  same  body  split  again  the  same  year,  the 
Unity  church  and  a  part  of  Mt.  Pleasant  going  with  what 
was  called  the  Bob  Moore  party  and  the  Ten  Mile  Creek 
church,  and  the  other  part  of  Mt.  Pleasant,  together  with 
s<jnie  churches  lately  gathered,  formed  the  Franklin  Associ- 
ation, which  has  since  united  with  the  Friends  to  Humanity. 
"  Completes  the  succession,"  indeed !  Isn't  it  passing  strange 
that  a  man  would  make  and  publish  to  the  world  such  sad 
misrepresentations,  when  the  records  show  to  the  conti-ary? 

I  will  now  give  the  (5ause  of  the  dissolution  of  the  Illinois 
Association : 

First,  the  division  in  1801)  by  the  Friends  to  Humanity, 
which,  of  course,  weakened  that  body.  Secon<l,  ])y  the 
setting-  off  of  so  many  other  Associations,  her  bounds 
became  quite  limited.  Third,  the  rent  on  the  Mission 
question  had  a  tendency  to  weaken  her,  and  fourth,  since 
the  Germans  now  have  the  ascendency  in  that  portion  of  the 
State,  the  Americans,  es}>ecially  the  Baptists,  are  still 
receding  from  that  vicinity.  This  left  the  Association  too 
weak  to  keep  up  their  order.  The  remaining  churches 
joined  other  iDodies.  The  records  were  given  to  the  Secretary 
of  Bethel  Association  for  safe  keeping.  Elder  E.  T.  Webb 
has  the  charge  of  them  at  present.  The  pretension  on  the 
part  of  the  Missionaries  that  the  change  of  name  from 
United  to  Regular  was  one  cause  of  the  division,  is  a  mere 
subterfuge.  The  Illinois  Association  did  not  change  her 
name  until  the  year  1859 — nearly  twenty  years  after  the 
final  separation  on  the  Missionary  question.  The  Regular 
Baptists  have  never  made  the  name  a  bar  of  fellowship;  it  is 
the  faith  and  practice  they  contend  for.     They  have  assumed 


Principally  of  Southern  Illinois.  147 

and  been  called  by  different  names  at  different  times  and 
places,  but  their  faith  and  practice  have  always  characterized 
them  as  a  people  and  denomination.  The  Regular  Baptists 
have  ever  considered  the  inventions  of  men  in  religious 
matters  an  abomination  in  the  sight  of  God,  and  when  the 
modern  Missionary  heresy  manifested  itself  among  them,  a 
non-fellowship  was  declared  for  those  who  advocated  and 
went  off  into  it. 


148  History  of  the  Regular  Baptists, 


CHAPTER    VIII. 

Elk  River  Association — Twelfth  Item — Abstract  of  principles — 
Two  hundred  and  twenty-eight  members  excluded  in  1827 — ; 
Members  leaving  County  Line  church — Jonathan  Floyd — 
Minute  of  Grand  Pier  in  May  1830 — Garrison  Fork  church — 
Heavy  rent — Extract  froniW.  S.  Montgomery's  letter — Extract 
from  Eld.  Jeremiah  Stephens'  letter. 

"For  I  know  this,  that  after  my  departing  shall  grievous  wolves 
enter  in  among  you,  not  sparing  the  flock.  Also  of  your  own 
selves  shall  men  arise,  speaking  perverse  things,  to  draw  away 
disciples  after  them." — Acts,  xx,  29,  30. 

'And  many  shall  follow  their  pernicious  ways;  by  reason  of 
whom  the  way  of  truth  shall  be  evil  spoken  of." — II  Peter,  ii,  2, 

T   T  AVING  the  minutes  of  the  Elk  River  Asi^ociation  of 
Baptist>^  before  me,  I  will  here  insert  the  twelfth  act 
of  said   Association,    in   session   at   County   Line   meeting 
house,  Lincoln  County,  Tennes.see,  September,  1828: 

"Whereas,  sundry  ministers  formerly  belonging  to  this 
Association,  viz:  Wm.  Martin,  Wm.  Keele,  John  Rushing, 
Isaac  Reed,  Hezekiah  Lositer  and  Josiah  Conn  having 
withdrawn  themselves  from  the  Union  in  ii  disorderly 
manner,  and  formed  themselves  into  a  separate  body  upon 
different  principles  and  contrary  to  the  rules  of  the  United 
Baptists,  said  ministers  having  been  excluded  from  the 
churches  to  ^vhich  they  formerly  belonged,  we  hereby  notify 
the  neighboring  Associations  in  Union  with  us  and  the 
world,  that  their  fellowship  with  us  is  dissolved." 


Principally  of  Southern  Illinois.  149 

*' But,"  says  one,  *'tbe  Elk  River  was  a  United  Baptist 
Association."  Very  true,  but  the  principles  upon  which 
said  Association  was  established  surely  set  forth  the 
characteristic  features  by  which  she  was  known  as  an 
Association.  The  following  are  the  articles  of  faith  of  said 
Association  as  recorded  in  the  minutes  for  the  year  1825: 

ABSTRACT  OF  PRINCIPLES. 

1.  ''We  believe  in  one  only  true  and  living  God,  and 
that  there  is  a  Trinity  of  persons  in  the  Godhead,  the 
Father,  Son  and  Holy  Ghost,  and  yet  there  are  not  three 
Gods,  but  one  only. 

2.  "We  believe  that  the  Scriptures  of  the  Old  and  New 
Testament  are  the  word  of  God,  and  the  only  rule  of  faith 
and  practice. 

3.  ''We  believe  in  the  fall  of  Adam,  and  that  by  his 
transgression  all  his  posterity  fell  and  were  made  sinners. 
We  believe  in  the  corruption  of  human  nature  and  the 
impotency  of  man  to  recover  himself  by  his  own  free-will 
and  ability. 

4.  "  We  believe  that  sinners  are  justified  in  the  sight  of 
God  only  by  the  righteousness  of  Christ  imputed  to  them : 
and  that  good  works  are  the  fruits  of  faith  and  follow  after 
justification,  and  are  evidences  of  our  gracious  state. 

5.  "We  believe  that  the  saints  shall  persevere  in  grace, 
and  not  one  of  them  shall  be  finally  lost. 

6.  "  We  believe  that  there  will  be  a  resurrection  of  the 
dead  and  a  general  or  universal  judgment;  and  that  the 
happiness  of  the  righteous  and  the  punishment  of  the 
wicked  will  be  eternal. 


150  History  of  the  Regular  Baptists, 

7.  "We  believe  the  visible  church  of  Christ  is  a 
congregation  of  faithful  men  and  women,  who  have 
obtained  fellowship  with  each  other,  and  have  given 
themselves  to  the  Lord  and  one  another ;  having  agreed  to 
keep  up  a  godly  discipline  according  to  the  rules  of  the 
gospel. 

8.  "We  believe  that  Jesus  Christ  is  the  Great  Head  of 
the  church,  and  that  the  government  thereof  is  with  the 
body. 

9.  "AVe  believe  that  water  baptism  and  the  Lord's 
supper  are  ordinances  of  the  gospel  and  to  be  continued 
until  his  second  coming. 

10.  "We  believe  that  true  believers  are  tlie  only  fit 
subjects  of  bai)tism,  and  that  immersion  is  the  only  gospel 
mode. 

11.  "We  believe  none  but  regularly  baptized  members 
have  a  right  to  commune  at  the  Lord's  table. 

12.  "We  beheve  that  the  Lord's  Day  ought  to  be 
observed  and  set  apart  for  the  worship  of  God,  and  that  no 
work  of  worldly  business  ought  to  be  transacted  thereon; 
works  of  piety,  mercy  and  necessity  only  excepted." 

From  the  foregoing  articles  we  see  that  although  the  Elk 
River  went  by  the  appellation  L^nited  Baptists,  yet  the 
principles  upon  which  she  was  known  as  an  Association,  are 
in  harmony  with,  and  even  the  principles  that  characterize 
the  Regular  Baptists  to-day  as  a  denomination.  Hence, 
it  is  evident  that  those  who  "withdrew  in  a  disorderly 
maimer  and  formed  themselves  into  a  separate  body  upon 
different  principles,"  can  not  be  the  genuine  Baptists.  Not 
only  were  the  six  ministers  above  alluded  to  excluded  from 


Principally  of  Southern  Illinois.  151 

the  churches  composing  Elk  River  Association,  but  by 
examining  the  minutes  of  tlie  said  churches  I  find  that 
during  the  year  1827,  two  hundred  and  twenty-four  persons 
were  excluded. 

Sister  Priscilla  Fulkerson,  who  is  now  living  in  Pope 
County,  Illinois,  and  who  is  a  member  of  Grand  Pier  church, 
was  present  at  the  split  which  took  place  in  one  of  the 
churches  composing  Elk  River  Association.  She  says  that 
a  preacher,  one  day  at  meeting,  arose  from  his  seat  and  said : 
"Who  will  follow  me  and  the  Bible?"  Wlien  quite  a 
number  arose  and  followed  him,  leaving  the  church  house 
in  a  disorderly  manner. 

By  examination  of  the  minutes  of  said  church  (County 
Line)  I  see  that  twenty-five  members  were  excluded. 

Brother  Jonathan  Floyd,  Sister  Fulkerson  s  father,  was  a 
member  of  County  Line  church,  and  after  the  division 
there  moved  to  Pope  County,  Illinois,  and  in  March,  1829, 
joined  Grand  Pier  church  by  letter.  The  following  May  he 
was  chosen  deacon  of  said  church  and  faithfully  performed 
the  duties  of  said  office  for  a  number  of  years.  He  was 
also  appointed  Clerk  and  faithfully  served  for  a  period 
of  twenty-one  years.  He  departed  this  life  August 
20th,  1855. 

By  reference  to  the  church  book  of  Grand  Pier,  the 
following  among  other  things  may  be  seen:  "Met  in 
church  conference  Saturday  before  the  third  Lord's  Day  in 
May  1830,  &c.  Then  came  forward  Brother  Edward 
Patterson  and  Sister  Sally  Patterson,  his  wife,  who  w^ere 
formerly  members  of  the  Garrison  Fork  Church,  Bedford 
County,  Tennessee,  and  related  that  when  the  most  of  that 


152  History  of  the  Regular  Baptists, 

church  denied  the  general  Union  of  the  Baptists  they  went 
with  them.  They  now  desire  to  throw  themselves  back  into 
the  Union  again,  and  from  their  acknowledgment  to  us,  we 
therefore  receive  them  into  full  fellowship  again  with  us," 
&c.  The  said  Garrison  Fork  church  belonged  to  the  Elk 
River  Association,  and,  in  1826,  numbered  two  hundred  and 
thirteen  members;  in  1827,  twenty-two,  and  in  1828,  only 
twelve. 

The  above  is  taken  from  the  minutes  of  Elk  River 
Association,  which  shows  a  heavy  rent  in  said  Garrison 
Fork  church — leaving  only  twelve  out  of  two  hundred  and 
thirteen. 

It  will  be  seen  that  Brother  Patterson's  statement,  when 
he  says  most  of  that  church  denied  the  general  Union  of  the 
Baptists,  is  in  harmony  with  the  tabular  statistics  as  above 
given.  It  will  be  seen,  too,  that  he  iverd  off  ivith  them.  But 
upon  due  acknowledgement,  he  and  wife  were,  received 
back  into  full  fellowsliip  with  tlie  Regular  Baptists.  Brother 
Floyd  did  not  go  off  with  the  party  that  denied  the  general 
Baptist  Union,  but  remained  firm  upon  the  principles  of  the 
Elk  River  Association.  Shortly  after  the  division  there,  he 
took  his  letter  from  County  Line  church,  moved  to  Illinois 
and  put  his  letter  in  at  Grand  Pier  church  prior  to  the  split 
in  Southern  Illinois.  This  church  (as  has  previously  been 
stated)  was  constituted  a  Regular  Baptist  church  in  October, 
1827. 

Brother  Patterson  did  go  off  with  the  party  that  denied 
the  general  Union  of  Baptists  and  set  up  on  "different 
principles,"  hence  he  did  not  remain  firm  upon  the  principles 
of    the   Elk    River   Association.       While    in    this   rent-off 


Principally  of  Southern  Illinois,  153 

condition,  he  also  moved  to  Illinois,  and  in  May,  1830, 
— prior  to  the  split  ia  Southern  Illinois — presented  himself  to 
the  same  Grand  Pier  church  for  membership,  and  by 
acknowledging  his  error  and  desiring  to  come  back,  he  was 
received  with  full  fellowship. 

The  following  is  an  extract  from  a  letter  written  by 
Brother  Wm.  S.  Montgomery,  of  Social  Circle,  Georgia. 
In  writing  to  Brother  T.  J.  Carr  upon  the  subject  of  the 
split,  he  says:  "It  is  astonishing  how  we  have  been  treated 
by  the  Missionaries  in  this  country.  Before  the  division 
those  calling  themselves  Baptists,  introduced  Sunday  schools, 
Missionary  Societies  and  all  other  societies  that  ingenuity 
and  money  could  invent,  clearly  unauthorized  by  the  word 
of  God.  We  reasoned,  expostulated  and  begged  them  to  be 
content  with  the  scriptures,  but  they  preached  Arminianism, 
free  agency,  means  and  instrumentality  to  make  them 
harmonize  with  their  societies  and  not  with  the  word  of  God, 
and  when  it  became  impossible  to  live  in  union  and 
fellowship  any  longer  with  them,  we  were  obliged  to  pass 
resolutions  of  non-fellowship  for  them  and  all  its  followers. 
We  were  called  'Hard  Shells,'  'Antinomians,'  'Bigoted,' 
'Ironsides;'  were  taunted  and  ridiculed,  made  the  jest  and 
gibe  of  the  Missionaries,  and  told  that  we  would  all  be  dead 
in  so  many  years.  Many  said  they  expected  to  preach  our 
funeral.  Now  they  have  the  hardihood  to  try  to  steal  our 
name  and  impose  on  the  credulity  of  the  simple  by  calling 
us  the 'split-off.'" 

The  following  is  also  an   extract   from  a  letter    written 

by  Elder  Jeremiah  Stephens,    of  Chapel   Hill,  Tennessee. 

In  writing  to  Brother  Carr  upon  the  subject  of  the  division, 
20 


154  History  of  the  Regular  Baptists. 

he  says:  ''It  was  known  and  acknowledged  by  all,  from 
the  time  of  the  division  until  recently,  that  the  Missionaries 
left  the  Old  Baptists.  Everybody  knows  that  to  be  the 
fact,  themselves  claiming  to  be  the  New  School,  or 
Missionary  Baptists.  In  fact  it  seemed  to  insult  them  to 
call  them  Old  Baptists,  as  they  looked  upon  those  old  and 
far  behind  time  folks  to  be  unpopular  with  the  world.  But 
now  having  learned  that  everybody  knows  that  they  are 
a  new  order  of  Baptists,  and  seeing  that  we,  the  old 
primitive  order,  are  regarded  by  everybody  who  knows  the 
facts  in  the  case  as  being  the  Baptists  proper,  they  now 
want  to  take  from  us  our  name. 

I  am  in  my  sixty-second  year  of  my  age,  and  I  know,  as 
every  other  person  knows  who  was  living  and  knew  anything 
about  the  division,  that  the  Missionaries  seceded  from  us, 
and  only  such  as  have  no  personal  knowledge  of  the  fact  can 
be  imposed  on  by  these  designing  men  lying  in  wait  to 
deceive. 

Much  additional  testimony  could  be  introduced  in  confir- 
mation of  the  priority  of  the  Regular  Baptists,  but  sufficient 
has  already  been  given  to  prove  to  the  unprejudiced  reader 
and  honest  enquirer  after  truth,  that  the  Regular  Baptists 
are  the  legal  descendants  from  the  Apostles.  In  conclusion 
I  would  remark  that  if  one  is  not  disposed  to  believe  what 
has  already  been  written,  he  would  not  believe  "though  one 
rose  from  the  dead." 

O,  dear  friends,  its  time  you'd  look 
For  the  truth  in  some  good  book, 
On  which  you  might  still  rely. 
If  at  once  you  were  call'd  to  die. 


APPENDIX. 


At  the  urgent  request  of  the  author  of  the  foregoing 
work,  I  have  reluctantly  consented  to  append  a  short  essay 
thereto.  But  for  the  kind  regards  I  entertain  for  the  aged 
father,  whose  silvery  locks  are  blossoming,  as  it  were,  for 
the  tomb  I  should  shrink  from  the  attempt;  for  I  feel 
my  utter  inability  and  inadequacy  to  prepare  an  article  for 
the  public  gaze — an  article  that  would  be  at  all  interesting 
and  instructive.  In  venturing  this  essay,  I  shall  address 
myself  particularly  to  that  "afflicted  and  poor  people,"  and 
to  those  of  them  who  are  wandering  in  the  "streets  of 
Babylon." 

Although  his  education  is  very  limited,  yet  my  intimate 
acquaintance  with  him  has  proved  to  me  that  Elder  Coffey 
possesses  a  more  than  ordinary  natural  talent.  He  is  kind, 
gentle  in  his  manners,  of  sound  and  superior  judgment,  well 
posted  in  the  Holy  Scriptures,  always  ready  to  give 
instructions,  honest  in  all  his  dealings,  stands  high  as  a 
citizen,  noted  for  his  piety,  sound  in  doctrine,  firm  in 
the  faith,  and,  in  short,  he  possesses  those  noble  traits 
of  character  which  make  up  the  man  of  God. 

Having  carefully  examined  his  manuscript  pages,  I  feel 
satisfied  that  his  little  volume  merits  the  approval  and  will 

meet  with  a  hearty  welcome  and  kind  approbation  from 

(155) 


156  Appendix. 

every  Old  Bapti>t  and  from  every  person  who  sincerely 
desires  to  know  the  truth  concerning  the  division  of  the 
Baptists.  Elder  Coffey  is  perhaps  the  only  man  living  that 
was  present  and  took  part  in  all  the  deb:ites  and  discussions 
upon  the  subject  which  led  to  the  separation  of  the  Baptists 
in  Southern  Illinois.  His  personal  and  familiar  knowledge 
of  the  split,  linked  together  with  records  and  history  bearing 
upon  this  subject,  cannot  fail  to  make  the  foregoing  history 
a  strong  and  valuable  work. 

Although  it  was  the  design  of  Elder  Coffey  to  give  only  a 
brief  histoiy  of  the  Baptists  in  Southern  Illinois,  yet  it  was 
(juite  neces.sary  that  he  should  go  back  to  the  ancient 
Baptists  and  examine  their  articles  of  faith  and  their 
practice,  in  order  to  see  whether  the  Regular  Bai)tists  of 
to-day  are  of  the  same  stamp.  Their  abstract  of  i)rinciples, 
it  will  be  seen,  harmonize  with  those  of  the  Regular, 
or  Primitive,  Baptists  at  the  present  time;  and  in  order  that 
tlie  reader  may  see  and  know  as  to  the  correctness  of  the 
above  statement  I  will  here  insert  the  articles  of  faith  upon 
which  they  stand  to-day : 

ABSTRACT  OF  PRINCIPLES. 

1.  "We  believe  in  one  only  true  and  living  God;  the 
Father,  the  Son  and  the  Holy  Ghost. 

2.  "We  believe  that  the  Scriptures  of  the  Old  and  New 
Testaments  are  the  word  of  God,  and  the  only  rule  of  faith 
and  practice. 

3.  "We  believe  in  the  doctrine  of  original  sin. 

4.  "We  believe  in  the  doctrine  of  election,  and  that  God 
chose  hi>;  people  in  Christ  before  the  foundation  of  the 
world. 


Appendix.  157 

5.  ''We  believe  in  man's  impotency  to  recover  himself 
from  the  fallen  state  he  is  in  by  nature,  by  his  own  free  will 
and  ability. 

6.  "We  believe  that  sinners  are  justified  in  the  sight 
of  God  only  by  the  imputed  righteousness  of  Christ. 

7.  *'We  believe  that  God's  elect  shall  be  called, 
converted,  regenerated  and  sanctified  by  the  Holy  Ghost. 

8.  ''We  believe  the  saints  shall  persevere  in  grace 
and  never  fall  finally  away. 

9.  "We  believe  that  Baptism  and  the  Lord's  Supper  are 
ordinances  of  Jesus  Christ,  and  that  true  believers  are 
subjects  and  that  the  true  mode  of  Baptism  is  by 
immersion. 

10.  "We  believe  in  the  resurrection  of  the  dead  and 
general  judgment. 

11.  "We  believe  that  the  punishment  of  the  wicked 
and  the  joys  of  the  righteous  will  be  eternal. 

12.  "We  believe  that  no  ministers  have  a  right  to  the 
administration  of  the  ordinances,  only  such  as  are  regularly 
baptized,  called,  and  come  under  the  imposition  of  hands  by 
the  Presbytry. 

Thus  are  set  forth  the  articles  of  their  faith,  the  charac- 
teristic features  by  w^hich  they  are  known  as  a  denomination. 
And' by  comparing  them  with  those  of  the  ancient  Baptists, 
it  will  be  seen  that  there  is  a  perfect  harmony;  that  both 
declare  and  beautifully  accord  in  setting  forth  the  same 
great  truths,  several  of  which  I  wish  to  give  a  passing 
notice.  So  firm  in  the  belief  were  the  Baptists  anciently 
that   the  Old  and  New   Testaments  .  were  the    "onlv  rule 


158  APPENDIX. 

of  faith  and  practice,"  they  declared  the  inventions  of  men 
in  affairs  of  religion  an  unspeakable  abomination  before 
God.  The  Regular  Baptists  stand  firm  upon  these  principles 
even  td-day ;  and  because  they  will  not  engage  with  the  isms 
of  the  present  day,  they  are  ridiculed,  scoffed  at,  charged 
with  being  opposed  to  the  spread  of  the  gospel,  but  "none 
of  these  things  move"  them.  They  are  so  firm  in  the  faith 
that  these  human  inventions  proceed  from  anti-Christ  and 
produce  distress,  that  they  will  not  engage,  believing,  as  their 
ancient  brethren,  that  "the  genuine  spirit  of  religion  will  be 
preserved  by  those  only  who  dissent  from  all  establishments 
devised  by  human  policy." 

The  doctrine  of  election  and  that  God  chose  his  people 
in  Christ  before  the  foundation  of  the  world,  seems  to  have 
been,  and  is  still,  an  important  item  among  the  Primitive 
Baptists  and  was  so  understood  and  promulgated  by  them 
even  in  the  Apostles'  day.  Peter  says,  "Elect  according  to 
the  foreknowledge  of  Ciod,"  &c.,  and  Paul  says,  "Whom 
He  did  foreknow  He  also  did  predestinate  to  be  conformed  to 
the  image  of  His  Son,"  &c.  And  again  he  says: 
"According  as  He  hath  chosen  us  in  Him  before  the 
foundation  of  the  world,  that  we  should  be  holy  and  without 
blame  before  Him  in  love;"  and  yet  some  of  the  Missionaries 
tell  us  that  the  doctrine  of  election  and  predestination  is  not 
the  truth,  while  others  go  so  far  as  to  say  that  it  has  lined 
hell  with  thousands. 

But  again.  Not  only  do  the  Primitive  Baptists  believe  in 
the  doctrine  of  election  and  that  God  chose  His  people 
in  Christ  before  the  foundation  of  the  world,  but  they 
believe  the  "elect  shall  be  called,  converted,  regenerated  and 


APPENDIX.  159 

sanctified  by  the  Holy  Spirit."  This  doctrine  seems  to  have 
characterized  them  as  a  people  even  to  the  days  of  the 
Apostles.  Abundance  of  Scripture  might  be  brought  to 
bear  in  confirmation  of  the  above  abstract  of  principles  did 
space  admit,  but  to  enter  into  a  thorough  discussion  would 
extend  this  essay  to  a  greater  length  than  I  had  anticipated ; 
hence,  I  will  only  introduce  a  few  of  the  many  Scriptures 
bearing  upon  this  point.  Peter  says,  the  promise  is  ''even 
to  as  many  as  the  Lord  our  God  shall  call."  Acts  ii.  39. 
"Moreover,  whom  he  did  predestinate  them  he  also  called, 
and  whom  He  called  them  He  also  justified,"  &c.  Rom. 
viii.  30.  Jude  says,  "preserved  in  Jesus  Christ  and 
called,"  and  David  says,  "they  are  preserved  forever."  Well, 
who  are  they?  "Thou  shalt  call  Hi^  name  Jesus;  for  He 
shall  save  His  people  from  their  sins."  "His  people"  were 
given  to  Christ  in  the  covenant  of  redemption.  "Thine 
they  were  and  thou  gavest  them  me."  There  is  no  danger 
that  any  will  be  left  behind,  for  "all  that  the  Father  giveth 
me  shall  come  to  me."  "All  shall  know  me  from  the  least  to 
the  greatest."  Heb.  viii.  11.  How  will  they  know  him? 
"As  thou  hast  given  Him  power  over  all  flesh  that  He 
should  give  eternal  life  to  as  many  as  thou  hast  given  Him.', 
John  xvii.  2.  How  is  it  done?  "No  man  knoweth  the 
Father,  save  the  Son,  and  no  man  knoweth  the  Son  save 
the  Father,  and  He  to  whomsoever  the  Son  will  reveal 
Him."  And  Peter  would  say,  "Elect  according  to  the 
foreknowledge  of  God  the  Father  through  sanctification  of 
the  Spirit  unto  obedience,"  &c.  Hence,  we  see  that  they 
are  made  acquainted  with  their  heirship  by  revelation  and 
sanctified  (set  apart)  by  the  Spirit  unto  obedience. 


160  Appendix. 

It  was  not  my  design  to  discuss  the  articles  of  faith  of  the 
Regular  Baptists,  but  they  were  introduced  in  order  that  the 
reader  might  see  how  well  they  harmonize  with  those  of  the 
Primitive  Baptists  as  given  by  Elder  Coffey  in  his  little 
work. 

Be  it  remembered  that  those  as  aljove  given  are  the 
abstract  of  principles  upon  which  the  Baptists  stood  prior  to 
the  division  upon  the  Missionary  question,  and  when  there 
was  only  *'one  sort  of  Baptists."  But  as  there  are  now 
*'two  bodies  of  Baptists  in  Southern  Illinois  and  both 
claiming  Apostolic  succession,"  it  does  seem  to  me  that  the 
body  that  is  standing  upon  the  same  platform  and  advocating 
the  same  doctrine  and  practice  maintained  by  them  before 
the  separation,  surely  must  be  the  legal  successors — that  is, 
if  the  Baptists  were  in  tjiat  succession  previous  to  the  split, 
and  both  parties  admit  that  they  were. 

In  order  that  the  reader  may  see  the  articles  of  fiith  upon 
which  the  present  order  of  United,  or  Missionary,  Baptists 
are  founded — the  principles  which  should  characterize  them 
as  a  denomination — they  are  here  inserted,  and  are  as 
follows : 

1.  "AVe  believe  that  the  Holy  Bible  is  the  written  word 
of  God ;  written  by  men  divinely  inspired,  and  is  the  only 
suflScient  and  perfect  rule  of  faith  and  practice,  and  that 
it  teaches  the  following  truths : 

2.  "That  there  is  but  only  one  true  and  living  God, 
infinite  in  every  perfection,  and  that  He  has  revealed 
Himself  as  the  Father,  the  Word  and  the  Holy  Spirit. 

3.  **That  man  was  created  and  pronounced  very  good 
by  His  maker,    but  by  wilfully  violating  His  law  he  fell 


Appendix.  161 

from  that  state,  and  that  by  nature  there  is  no  good  in  us, 
we  are  all  inclined  to  do  evil,  and  as  all  have  sinned  all  are 
the  children  of  wrath — justly  exposed  to  death. 

4.  "That  the  only  way  of  deliverance  from  this  state  of 
guilt  and  condemnation  is  through  the  sacrifice  of  Jesus 
Christ,  who  assumed  our  nature,  sin  excepted,  and  whom 
God  sent  to  be  a  propitiation  through  faith  in  His  blood ; 
having  so  loved  the  world  that  He  gave  His  only  begotten 
Son,  that  whosoever  believeth  in  Him  should  not  perish  but 
have  everlasting  life. 

5.  "That  the  election  taught  in  the  Scriptures  is  through 
sanctification  of  the  Spirit  unto  obedience  and  the  sprinkling 
of  the  blood  of  Jesus  Christ,  and  that  none  are  authorized 
to  consider  themselves  elected  until  they  repent  and  obey 
the  gospel. 

6.  "That  tlie  Redeemer,  by  the  grace  of  God,  tasted 
death  for  every  man;  that  He  is  the  Savior  of  all  men, 
especially  those  that  believe,  and  that  based  on  the 
provisions  of  the  atonement  all  men  everywhere  are 
commanded  to  repent  and  obey  the  gospel. 

7.  "That  the  influence  of  the  Spirit  is  co-extensive  with 
the  proclamation  of  the  gospel. 

8.  "We  believe  that  the  saints  will  persevere  through 
grace  to  the  end,  being  so  inseparably  united  to  Christ,  their 
head,  that  none  are  able  to  separate  them  from  His  love,  or 
pluck  them  out  of  His  hands. 

9.  "Baptism  and  the  Lord's  Supper  are  ordinances  given 

by  Christ  to  the  church.     Baptism  is  immersion  in  water, 

and  believers    the    only    subjects,    and    that    baptism    is 

prerequisite  to  the  communion. 
21 


162  Appendix. 

10.  "  We  believe  that  according  to  the  New  Testament, 
the  first  day  of  the  week,  or  Sunday,  should  be  religiously 
observed  as  the  Lord's  Day  or  Christian  Sabbath. 

11.  "There  will  be  a  general  resurrection  and  final 
judgment,  and  the  wicked  shall  go  away  into  everlasting 
punishment,  but  the  righteous  into  life  eternal." 

Elder  Coffey  has  fully  shown,  both  by  records  and  his 
own  personal  knowledge,  the  United,  or  Missionary,  Baptists 
to  be  the  split-oflT  party;  and  from  the  articles  of  faith, 
as  above  given,  it  is  clearly  seen  that  they  are  "set  up"  on 
abstracts  of  principles  differing  materially  from  the  original 
ones,  and  yet  they  claim  to  be  the  legal  successors  to  and 
descendants  from  the  Waldenses  and  even  the  church  of 
Christ!  It  will  be  seen  that  their  fifth  article  touches  upon 
the  doctrine  of  election;  that  it  is  "through  sanctification  of 
the  spirit  wjfo  obedience;"  but  then  "none  are  authorized  to 
consider  themselves  elected  until  they  repent  and  obey  the 
gospel."  Then  one  would  suppose  that  after  a  person  has 
repented  and  been  obedient,  he  is  then  set  apart  by  the  Spirit 
unto  obedience! 

An  illustration  just  here  in  regard  to  election.  It  takes 
two  parties  to  constitute  an  election,  the  elector  and  the 
elected.  Under  our  form  of  government,  the  people,  being 
sovereign,  are  the  elector,  and  the  person  or  persons  chosen, 
the  elected.  When  the  last  ballot  is  cast  for  the  President 
of  the  United  States,  for  instance  he  is  then  elected,  but 
since  he  has  no  knowledge  of  the  fact  at  that  time,  has  no 
right  "to  consider  himself  elected,"  but  when  the  "returns" 
make  it  manifest  to  him,  he  then  can  "consider"  himself 
elected,  and,  being  set  apart  by  the  people  unto  obedience,  it 


Appendix.  163 

is  his  obligatory  duty  to  obey  the  laws.  But  if  he  is  not 
*' authorized  to  consider  himself  elected  until  he  obeys"  then 
he  cannot  "consider"  himself  elected  until  the  end  of  his 
term  of  office.     Behold  the  absurdity  of  such  a  position ! 

The  government  of  God  is  a  theocracy.  He,  of  course, 
is  sovereign,  and  therefore  the  elector,  and  His  chosen  ones 
the  elected.  Paul  says  they  were  chosen  of  God  in  Christ 
before  the  foundation  of  the  world.  Eph.  i.  Peter  says, 
''Elect  according  to  the  foreknowledge  of  God  the  Father, 
through  sanctification  of  the  spirit  unto  obedience."  From 
the  above  scriptures,  we  find  that  the  election  took  place 
before  the  foundation  of  the  world,  and  that  the  elect  are 
set  apart  by  the  spirit  unto  obedience.  All  the  elect  do  not 
yet  know  that  they  have  been  chosen,  neither  should  one 
consider  himself  elected  until  it  is  made  manifest  by  the 
Spirit ;  it  is  then  his  duty  to  be  obedient.  The  difference 
between  the  United  Baptists  and  the  Regular  Baptists  upon 
this  point,  is  that  the  United  Baptists  hold  that  God  elects 
a  person  because  he  has  been  obedient,  while  the  Regular 
Baptists  believe  that  a  person  should  be  obedient  because  he 
has  been  elected.  From  the  foregoing  we  see  "that  the 
election  taught  in  the  Scriptures,"  is  in  harmony  with 
the  teachings  of  the  Regular  Baptists,  while  "the  election 
taught "  by  the  United  Baptists  is  not  in  keeping  with  the 
word  of  God. 

But  again.  Their  seventh  article  reads:  "That  the 
influence  of  the  Spirit  is  co-extensive  with  the  proclamation 
of  the  gospel." 

The  United  Baptists  hold  that  the  gospel  is  for  the 
purpose  of  awakening  the  dead  sinner;  that  the  preacher  is 


164  Appendix. 

the  instrument  in  the  hands  of  God  for  the  purpose  of 
offering  salvation  to  the  "perishing  world,"  ^nd,  that  their 
salvation  depends  upon  their  act — that  of  accepting  the 
terms  offered.  Should  they  repent  and  obey  the  gospel  God 
will  save  them ;  should  they  refuse  the  "  overtures  of  mercy," 
(iod  will  damn  them.  Dr.  Webster  says  that  co-extensive 
means  equal  in,  or  to  the  same  extent.  Xow  if  the 
'* influence  of  the  Spirit"  is  only  to  the  same  extent,  it 
follows  that  where  the  gospel  does  not  go  the  influence 
of  the  Spirit  dfjes  not  go,  and,  hence,  the  Spirit  is  confined 
to  the  narrow  limited  extent  of  .the  gospel.  To  think  that 
"many  souls  are  perishing  for  want  of  the  gospel,"  (See 
minutes  Big  Saline  Association  of  United  Baptists  for  the 
year  1861;  also  Bai)tist  Circular  published  from  St.  Louis;) 
and  they  cannot  be  saved  without  it;  for  the  influence 
of  His  Spirit  is  confined  to  the  extent  of  the  gospel.  It 
renders  the  salvation  of  a  "  perishing  world"  quite  precarious. 
And  then  when  we  add,  "The  best  of  men  stand  waiting, 
only  the  money  is  wanting,"  to  enable  the  "Board"  to  send 
the  gospel — to  enable  the  Spirit  of  God  to  reach  the 
"  lierishing,"  it  surely  places  them  in  a  doubly  uncertain 
state.  But  suppose  we  should  say  that  God  will  so  influence 
the  hearts  of  the  people  that  they  will  give  of  their  means 
to  enable  the  Society  to  extend  this  "great  work  in 
behalf  of  the  perishing."  But  when  we  think  the  "influence 
of  the  Spirit  is  only  co-extensive  with  the  proclamation,"  we 
see  at  once  the  Spirit  cannot  reach  their  hearts.  The  gospel 
must  go  before  the  Spirit  can  influence  the  people  to  throw 
in  their  mite;  and  the  gospel  cannot  go  until  the  mite 
is  thrown    in.       But    some    of    the    United    Baptists    in 


Appendix.  165 

Southern  Illinois  say  they  are  not.  Missionaries,  and  they  go 
so  far  as  to  say  these  Missionary  preachers  are  ministers 
of  the  devil  transformed  into  angels  of  light ;  and  that  their 
Missionary  societies  are  the  gates  of  hell;  but  Elder  Duncan, 
their  champion  historian,  says  the  United  Baptists  of  one 
State  are  the  same  as  the  Missionary  Baptists  of  another. 
They  know  this  is  the  truth  ;  they  know  they  are  all  but 
one  denomination,  and  hold  the  annual  Associations 
together;  and  have  a  network  of  correspondence  to  their 
sister  Associations.  Notwithstanding  this,  the  Big  Saline 
Association  of  United  Baptists  seem  to  oppose  these 
Missionary  operations  and  strenuously  contend  that  they  are 
not  iMissionaries.  But  let's  turn  to  the  minutes  of  their 
eighth  annual  session,  held  with  the  New  Liberty  church. 
Pope  County,  Illinois,  on  the  30th  and  31st  of  August,  and 
the  1st  and  2d  of  September,  1861,  and  the  following  may 
be  seen : 

"Whereas,  This  Association  is  fully  convinced  of  the 
importance  of  contributing  and  transferring  on  our  minutes, 
the  following,  to  wit:  'Whereas,  a  great  destitution  is 
found  in  the  bounds  of  this  Association  and  many  souls  are 
perishing  for  the  want  of  the  gospel,  therefore, 

"  'Resolved,  That  we  recommend  our  ministers  to  devote  as 
much  of  their  time  as  possible  in  cultivating  the  gospel  field 
in  our  bounds;  note  the  number  of  sermons  preached  and 
exhortations  delivered,  the  number  of  miles  traveled,  the 
number  of  families  visited  for  religious  instructions,  the 
number  of  conversions  and  baptisms  witnessed,  also,  the 
number  of  churches  constituted  and  the  amount  of 
contributions  received,  and  report  at  our  next^  annual 
meeting,  and  further. 


166  Appendix. 

"  'Resolved,  That  we  recommend  our  churches  to  sustain 
their  pastors  and  ministers  in  this  glorious  enterprise.' 

''Resolved,  That  we  request  the  churches  composing  thife 
Association  to  report  in  their  letters  to  our  next  meeting, 
the  amount  contributed  to  the  support  of  their  pastors." 

Now  compare  the  above  preambles  and  resolutions  with 
quotation  from  Baptist  Circular  given  by  Elder  Coffey  in 
the  foregoing  work  and  you  cannot  fail  to  see  the  close 
relationship  they  bear  to  each  other. 

Again.  The  influence  of  the  Spirit  co-extensive  with  the 
proclamation  of  the  gospel.  Then  what  is  to  become  of  the 
infant?  The  gospel  cannot  reach  them.  **0h!  but  infants 
are  born  pure  and  holy,  and  are  not  sinners,"  says  one.  But 
it  should  be  recollected  that  Christ  Jesus  came  into  the 
world  to  save  sinners.  Then  if  the  infant  is  not  a  sinner,  it 
has  no  Savior.  If  they  are  not  under  the  law  until  they 
commit  actual  transgression,  they  have  no  Redeemer;  for 
Christ  was  made  of  a  woman,  made  under  the  law  to  redeem 
them  that  were  under  the  law. 

Since  the  Spirit  cannot  reach  them,  and  they  have  no 
Savior  nor  Redeemer,  are  not  infants  in  a  condition  not  at 
all  desirable  ?  Then  is  it  not  rather  strange  that  the  United 
Baptists  would  charge  the  Regular  Baptists  with  advocating 
a  doctrine  that  involves  infant  damnation,  when  the 
doctrine  that  they  themselves  preach  not  only  involves 
infant  damnation,  but  the  damnation  of  the  race  of  man? 

But  again.  The  preacher  is  sometimes  by  way  of 
illustration  compared  to  a  pen  in  the  hands  yf  God,  for  the 
purpose  of  awakening  the  dead  sinner ;  the  ink  to  the  Holy 
Spirit  ^nd  the  paper  to  the  sinner's  heart.     Well,  the  best  of 


Appendix.  1 67 

pens  stand  waiting,  only  the  money  is  wanting  to  enable  God 
to  "take  up  His  pen."  Let's  suppose  that  the  Society  gets 
up  a  festival  with  twenty-five  cents  admission ;  perhaps  by 
this  religious  social  gathering,  sufficient  funds  may  be 
obtained  to  enable  the  life  directors  to  start  one  at  least,  and 
being  so  eager  for  the  salvation  of  the  perishing  world,  God 
immediately  dips  His  pen  into  the  ink  and  prepares  for  the 
business,  but  just  as  He  begins  to  write  the  paper  jerks  back 
and  says,  You  shan't  write  on  me. 

What  a  God !  What  a  system !  Such  a  God  as  this  may 
do  for  Arminians  to  worship,  and  such  a  system  may  do  for 
them  to  preach,  but  tlie  God  of  the  Bible,  even  the  God 
whom  the  Regular  Baptists  worship  ''  inhabiteth  eternity.' 
(Is.  Ivii.  15.)  His  "hand  is  not  shortened  that  He  cannot 
save."  (lix.  1)  "and  He  doeth  according  to  His  will  in 
the  army  of  heaven  and  among  the  inhabitants  of  the  earth 
and  none  can  stay  His  hand  or  say  unto  Him,  what  doest 
thou?  (Dan.  iv.  35.)  He  opens  and  none  can  shut;  shuts 
and  none  can  open.  He  worketh  all  things  after  the 
counsel  of  His  own  will,  saying,  my  counsel  shall  stand,  and 
I  will  do  all  my  pleasure.  So  infinitely  great  is  He  that 
David  would  say,  " Such  knowledge  is  too  wonderful  for  me; 
it  is  high ;  I  cannot  attain  unto  it.  Whither  shall  I  go  from 
thy  Spirit?  or  whither  shall  I  flee  from  thy  presence?" 
David,  not  having  a  Missionary  Baptist  to  tell  him  to  step 
aside  from  the  proclamation  of  the  gospel,  knew  no  better 
than  to  say:  "If  I  ascend  up  into  heaven,  thou  art  there; 
if  I  make  my  bed  in  hell,  behold  thou  art  there.  If  I  take 
the  wings  of  the  morning  and  dwell  in  the  uttermost  parts 
of  the  sea,  even  there  shall  Thy  hand  lead  me  and  Thy 
right  hand  shall  hold  me." 


168  Appendix. 

The  system  taught  in  the  Bible  in  regard  to  salvation,  is 
that  Jesus  came  into  the  world  to  save  sinners,  that  He 
accomplished  the  work  He  came  to  do,  and  that  it  was  done 
by  the  sacrifice  of  Himself.  By  the  shedding  of  His  blood. 
He  canceled  the  sins  of  His  people,  to  wit:  Israel — the 
elect — the  church,  which  people  by  transgression  fell  under 
the  condemnatory  sentence  of  God's  law — became  dead  in 
trespasses  and  sins,  having  neither  the  will  nor  power  to 
redeem  themselves ;  and  since  it  was  necessary  that  it  should 
be  done,  Jesus,  obedient  to  the  Father's  will,  steps  in  their 
law  room  and  stead,  and  was  made  a  curse  for  them.  Hear 
God,  by  the  mouth  of  His  prophet  Isaiah  say,  *'He  was 
wounded  for  our  transgression,  He  was  bruised  for  our 
iniquities."  And  again:  "For  the  transgression  of  my 
people  was  He  stricken."  **Yet  it  pleased  the  Lord  to 
bruise  Him;  He  hath  put  Him  to  grief."  And  again: 
"By  His  knowledge  shall  my  righteous  servant  justify 
many;  for  He  shall  bear  their  iniquities."  How  and  when 
"shall  he  bear  their  iniquities?"  "Who  His  oivn  self  bare 
our  sins  in  His  own  body,  on  the  tree."    (1st  Peter  ii.  24.) 

And  Paul  says,  "AVhen  He  had  by  Himself  purged  our 
sins,  sat  down  on  the  right  hand  of  the  Majesty  on  high." 
(Heb.  i.  3.)  Notwithstanding  Jesus  bore  the  sins  of  His 
people  in  His  own  body  when  nailed  to  the  cross  of  rugged 
Calvary,  yet  they  all  do  not  know  it,  but  remain  in  their 
dead  state,  until  He  shines  by  His  Spirit's  power  into 
the  heart  of  the  poor  lost  sinner,  fhus  quickening  him,  thus 
opening  his  blinded  eyes,  thus  unstopping  the  deaf  ear. 
Nor  does  He  consult  the  sinner  as  to  whether  he  desires 
to  be  saved.    Neither  does  the  sinner  jerk  back  and  say  you 


Appendix.  1 6^ 

shall  not  write  on  rae;  for  God  says,  "I  will  put  my  laws  into 
their  minds  and  write  them  in  their  hearts,  and  I  will  be  to 
them  a  God,  and  they  sJmll  be  to  me  a  people.  And  they 
shall  not  teach  every  man  his  neighbor  and  every  man  his 
brother,  saying,  'Know  the  Lord ;'  for  all  shall  know  me 
froni  the  least  to  the  greatest,  for  I  will  he  merciful  to  their 
unrighteousness  and  their  sins  and  their  iniquities  will  I 
remember  no  more."  (Heb.  viii.  10,  11,  12.)  And  again 
the  Lord  says:  "  Wiil  I  be  the  God  of  all  the  families  of 
Israel,  and  they  shall  be  my  people."  (Jer.  xxxi.  1.)  And 
again,  ''Surely  they  are  my  people,  children  that  will  not 
lie ;  so  He  was  their  Savior.  In  all  their  afflictions  He  was 
afflicted,  and  the  angel  of  His  presence  saved  them;  in  His 
love  and  in  His  pity  He  redeemed  them ;  and  He  bare  them 
and  carried  them  all  the  days  of  old,"  (Is.  Ixiii.  8,  9.) 
''Yea,  I  have  loved  thee  with  an  everlasting  love,  therefore 
with  loving  kindness  have  I  drawn  thee."  (Jer.  xxxi.  2.) 
"Israel  shall  be  saved  in  the  Lord  with  an  everlasting 
salvation;  ye  shall  not  be  ashamed  nor  confounded  world 
without  end."     (Is.  xlv.  17.) 

How  many  does  Israel — the  elect — the  church — embrace? 
All  that  have  been  redeemed  to  God  by  Christ's  blood  out  of 
every  kindred,  and  tongue,  and  people,  and  nation.  (Rev. 
V.  9.)  As  to  their  numerical  strength  it  embraces  "a  great 
multitude,  which  no  man  could  number."  (Rev.  xii.  9.) 
Here  the  field  opens  to  such  an  extent  that  it  would  require 
considerable  space  to  bring  to  bear  all  the  testimony  touch- 
ing upon  this  point.  I  could  also  go  on  to  show  from 
scripture  testimony,  a  people  that  were  not  embraced  in  the 

eternal  love  of  God  Almightv;  a  i)eople  against  whom  He 
'29 


170  Appendix. 

hath  indignation  forever,  (Mai.  i.  4;)  a  people  that  cannot 
cease  from  sin,  (2  Pet.  ii.  14;)  a  people  that  "shall  utterly 
perish  in  their  own  corruption,"  (2  Pet.  ii.  12;)  a  people  "to 
whom  is  reserved  the  blackness  of  darkness  forever,  (Jude 
13;)  a  people  that  shall  do  wickedly  and  shall  not 
understand,  (Dan.  xii.  10.)  But  I  must  now  leave  this  part 
of  the  subject  and  proceed  at  once  to  give  the  Bible 
testimony  in  regard  to  the  use  of  the  gospel  and  duties 
of  the  i)reacher. 

Paul  says,  "All  Scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for  correction,  for 
instruction  in  righteousness.  That  the  man  of  God  may  be 
perfect,  thoroughly  furnished  unto  all  good  works."  (2  Tim. 
iii.  16,  17.)  This  is  plain,  positive  testimony.  Then  if  all 
8cripture  is  for  the  purpose  of  thoroughly  furnishing  the 
man  of  God  unto  all  good  works,  where  is  any  of  it  given  for 
any  other  purpose?  No  where.  Then  why  should  one 
search  the  Bible  to  find  a  Scripture  to  overthrow  Paul's 
testimony?  He  would  not  have  written  thus  to  Timothy 
liad  it  not  been  the  truth.  Paul,  in  writing  to  the  Romans, 
says:  "For  I  am  not  ashamed  of  the  gospel  of  Christ,  for 
it  is  the  power  of  God  unto  salvation  to  every  one  that 
believeth."  (Rom.  i.  16.)  Some  contend  that  this  scripture 
Is  applicable  to  the  unbeliever.  One  or  two  things  is  true  of 
this.  Either  the  gospel  is  the  power  of  God  unto  salvation 
to  every  one  that  belie veth,  or  else  it  is  the  power  of 
God  unto  salvation  to  every  one  that  does  not  believe 
it.  Well,  which  is  it?  Paul  says,  to  every  one  that 
believeth.  Jesus  says,  "He  that  believeth  on  jne  hath 
everlasting  life."     (John  vi.  47.)     And  again :     "He  that 


Appendix.  171 

heareth  my  word  and  believeth  on  Him  that  sent  me,  hath 
everlasting  life,  and  shall  not  come  into  condemnation,  but  is 
passed  from  death  unto  life."  (John  v.  24.)  Hence  **  every 
one  that  believeth,"  is  passed  from  death  unto  life,  and,  as  a 
matter  of  course,  is  a  "a  man  of  God,"  and  the  Scripture  w 
for  the  purpose  of  thoroughly  furnishing  him  unto  all  good 
works.  Here  then  is  a  perfect  harmony  seen  between  the 
two  quotations  from  Paul.  But  how  can  the  gospel  be  the 
power  of  God  unto  salvation  to  one  who  is  saved  already? 
Timothy  was  one  of  the  "saved  already"  when  Paul  was 
writing  to  him,  yet  he  says,  ''Take  heed  unto  thyself  and 
unto  the  doctrine ;  continue  in  them ;  for  in  doing  this  thou 
shalt  both  save  thyself  and  them  that  hear  thee."  (1st  Tim. 
iv.  16.)  This  cannot  have  reference  to  eternal  salvation 
from  two  considerations;  first,  Timothy  was  at  that  time 
a  young  preacher  of  the  gospel;  second,  if  he  was  to  save 
himself  and  them  that  heard  him,  there  would  have  been  no 
necessity  for  Jesus  Christ,  since  Timothy,  in  this  case  would 
not  only  be  his  own  savior,  but  the  savior  of  them  that  heard 
him,,  be  they  many  or  few. 

Paul  tells  how  Timothy  and  himself  were  saved ;  that  is 
how  their  eternal  salvation  was  accomplished:  "Who  hath 
saved  us  and  called  us  with  a  holy  calling,  not  according  to 
our  works,  but  according  to  His  own  purpose  and  grace, 
which  was  given  us  in  Christ  Jesus  before  the  world  began.' 
(2  Tim.  i.  9.) 

From  the  above  quotation  we  see  His  eternal  salvation  did 
not  depend  upon,  nor  was  it  "according  to  our  works."  But 
the  salvation  that  Paul  was  writing  to  Timothy  concerning, 
did  depend  upon  "in  doing  this." 


172  Appendix. 

Paul,  in  giving  his  charge  to  the  elders  at  Ephesus,  says  : 
*'Talce  heed  therefore  unto  yourselves  and  to  all  the  flock,"  Ac; 
*'For  I  know  this,  that  after  my  departing  shall  grievous 
wolves  enter  in  among  you,  not  sparing  the  flock.  Also  of 
your  ownselves  shall  men  arise,  speaking  perverse  things  to 
draw  away  disciples  after  them.''  (Acts  xx,  28,  29,  30.) 
And  again,  "That  we  hencefortli  be  no  more  children, 
tossed  to  and  fro,  and  carried  about  with  every  wind  of 
doctrine,  by  the  sleight  of  men  and  cunning  craftiness, 
whereby  they  lie  in  wait  to  deceive."  (Eph.  iv.  14.)  "But 
there  were  false  pliophets  also  among  the  peoj)le,  even  as 
thefe  shall  be  false  teachers  among  you,  who  privily  shall 
bring  in  damnable  heresies,"  &c.;  "And  many  shall  follow 
their  pernicious  ways."     (2d  Peter  ii.  1,2.) 

By  Timothy  taking  "heed", to  himself  and  to  the  doctrine 
he  saved  liimself  and  them  that  heard  him  (the  flock)  froni 
"grievous  wolves ;"  saved  frum  being  drawn  away  by  men 
speaking  "perverse  things;"  saved  from  being  "carried 
about  with  every  wind  of  doctrine,  by  the  sleight  of  men  and 
cunning  craftiness,  whereby  they  lie  in  wait  to  deceive;" 
saved  from  those  "damnable  heresies"  privily  brought  in  by 
false  teachers;  saved  from  following  "their  peniicious 
ways,"  in  short,  they  were  saved  from  every  false  way. 
'  Now  to  the  duties  of  the  preacher.  The  people  that  were 
chosen  in  Christ  before  the  foundation  of  the  world,  to  wit, 
the  church,  by  transgression  fell  under  the  "law  of  sin  and 
death" — became  dead  in  trespasses  and  sins;  and  although 
Christ  gave  himself  for  us,  (Eph.  v.  25)  purchased  the  church 
with  his  own  blood,  (Acts  xx,  28)  put  away  sin  by  the 
sacrifice   of  himself,  (Heb.   ix.   26  and   x.    12,  14)   and    by 


Appendix.  173 

so  doing  He  obtained  eternal  redemption  for  them,  (Heb. 
ix.  12)  yet  many  have  not  been  made  acquainted  with  their 
heirship.  They  remain  in  a  dead  state  until  quickened  by 
the  voice,  the  Spirit,  the  power  of  God  Almighty.  (John 
V.  25.)  When  quickened,  one  is  then  a  subject  of  gospel 
address;  having  had  the  blinded  eyes  opened  and  the  deaf 
ear  unstopped.  Now  hear  the  great  God  say :  "I  will  give 
you  pastors  according  to  mine  heart,  which  shall  feed 
you  with  knowledge  and  understanding."  (Jer.  iii.  15.) 
^' And  He  gave  some  apostles,  and  some  prophets,  and  some 
evangelists,  and  some  pastors  and  teachers;"  and  what  for? 
"For  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ."  How 
long,  Paul?  "Till  we  all  come  in  the  unity  of  the  faith  and 
of  the  knowledge  of  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ."' 

Paul  tells  the  elders  of  the  church  at  Ephesus  to  "Take 
heed  therefore  unto  yourselves  and  to  all  the  flock,  over  the 
which  the  Holy  Ghost  hath  made  you  overseers,  to  feed  the 
church  of  God,  which  he  hath  purchased  with  His  own 
blood."     (Acts  XX.  28.) 

Peter  says,  "The  elders  which  are  among  you  I  exhort, 
who  am  also  an  elder  and  a  witness  of  the  sufferings  ;of 
Christ,  and  also  a  partaker  of  the  glory  that  shall  be 
revealed;  feed  the  flock  of  God  which  is  among  you, 
taking  the  oversight  thereof,  not  by  constraint,  but  willingly; 
not  for  filthy  lucre,  but  of  a  ready  mind;"  &c.  (1st 
Pet.  V.  1,  2.) 

Not  only  is  it  the  duty  of  the  ministry  to  ''feed  the  fljock 
of  God,"  but  it  is  also  their  duty  to  hunt  up  the  sheep  (not 


174  Appendix. 

to  make  sheep.)  Now  hear  the  great  God  by  the  mouth  of 
the  prophet,  say,  "My  people  hath  been  lost  sheep."  (Jer. 
1.  6.)  And  again:  "Israel  is  a  scattered  sheep."  (Jer.  1. 
17.)  Well,  what  is  to  be  done  with  them?  "As  a 
shepherd  seeketh  out  his  flock  in  the  day  that  he  is  among 
his  sheep  that  are  scattered;  so  will  I  seek  out  my  sheep 
and  will  deliver  them  out  of  all  places  where  they  have 
been  scattered  in  the  cloudy  and  dark  day."  (Ezek.  xxxiv. 
12.)  How  accomplished?  "Behold  I  will  send  for  many 
fishers,  saith  the  Lord,  and  they  shall  fish  them;  and  after 
will  I  send  for  many  hunters,  and  they  shall  hunt  them  from 
every  mountain  and  from  every  hill,  and  out  of  the  holes  of 
the  rocks."     (Jer.  xvi.  16.) 

"And  Jesus,  walking  by  the  sea  of  Galilee,  saw  two 
brethren,  Simon  called  Peter,  and  Andrew  his  brother, 
casting  a  net  into  the  sea,  for  they  were  fishers.  And 
He  saith  unto  them,  Follow  me  and  I  will  make  you  fishers 
of  men."  (Math.  iv.  18,  19.)  When  Jesus  had  gathered 
up  twelve  (fishers  and  hunters)  He  sent  them  forth  and 
commanded  them  to  go  rather  to  the  lost  sheep  of  the  house 
of  Israel.  (Math,  x.)  They  were  sent  at  that  time  under 
certain  restrictions;  but  after  His  resurrection,  Jesus 
appeared  unto  the  eleven  and  spake  unto  them,  saying,  **A11 
power  Ls  given  unto  me  in  heaven  and  in  earth.  Go  ye, 
therefore,  and  teach  all  nations,"  &c.  Xot  only  to  the  Jews 
but  to  all  nations.  Teach  them  with  knowledge  and 
understanding.  "I  lay  down  my  life  for  the  sheep.  And 
other  slieep  I  have  which  are  not  of  this  fold;  them  also 
must  I  bring  and  they  shall  hear  my  voice;  and  there  shall  be 
onefold  and  one  shepherd."     (John  x.  15,  16.)     Now  turn 


Appendix  .  175 

to  Revelations  and  see  what  John,  who  was  permitted 
to  see  them  after  the  resurrection,  says:  * 'After  this  I 
beheld,  and  lo,  a  great  multitude,  which  no  man  could 
number,  of  all  nations,  and  kindreds,  and  people,  and 
tongues,  stood  before  the  throne,  and  before  the  Lamb, 
clothed  with  white  robes  and  palms  in  their  hands."  &c. 
(Rev.  vii.  9.)  "These  are  they  which  came  out  of  great 
tribulation,  and  have  washed  their  robes  and  made  them 
white  in  the  blood  of  the  Lamb."  (Rev.  vii.  14.)  "And  he 
that  sitteth  on  the  throne  shall  dwell  among  them."  (Rev. 
vii.   15.) 

Not  only  had  they  been  taught  with  "knowledge  and 
understanding;"  not  only  had  they  been  edified  till  they  all 
came  "  in  tiie  unity  of  the  faith  and  of  the  knowledge 
of  the  Son  of  God,  unto  a  perfect  man,  unto  the  measure  of 
the  stature  of  the  fulness  of  Christ,"  but  John  saw  them 
trium])hant]y  landed  over  Jordon's  stormy  billows  and 
eternally  gathered  into  heaven's  celestial  fold  with  Jesus, 
their  Great  Shepherd,  dwelling  among  them,  where  "they 
shall  hunger  no  more ;  neither  shall  the  sun  light  on  them, 
nor  any  heat.  For  the  Lamb  which  is  in  the  midst  of  the 
throne  shall  feed  them  and  shall  lead  them  unto  living 
fountains  of  waters,  and  God  shall  wipe  away  all  tears  from 
their  eyes." 

•But  again :  When  the  eleven  were  commanded  to  preach 
to  or  teach  "all  nations,"  Peter  could  not  as  yet  understand 
that  it  was  lawful  for  "a  Jew  to  keep  company  or  come 
unto  one  of  another  nation,"  and  while  in  a  trance  the  Lord 
told  him  to  rise,  kill  and  eat.  But  Peter  said,  Not  so,  Lord ; 
for  I  have  never  eaten  anything  that  is  common  or  unclean. 


176  Appendix. 

And  the  voice  spake  unto  him  again  the  second  time,  What 
God  hath  cleansed,  that  call  thou  not  common.  Now 
Peter,  get  down  and  go,  nothing  doubting.  Did  Peter 
say  Lord,  I  stand  waiting,  only  the  money  is  wanting? 
Nothing  of  the  kind  is  on  record;  but  he  says,  "came  I 
unto  you  without  gainsaying,  as  soon  as  I  was  sent  for.'* 
But  was  the  gospel  to  be  preached  to  Cornelius,  by  Peter, 
for  the  purpose  of  awakening  him?  Verily  no;  for 
Cornelius  was  '*a  devout  man  and  one  that  feared  God  with 
all  His  house."  (Acts  x.  2. )  This  being  true,  he  desired 
"to  hear  words"  of  Peter.  Being  "born  again,"  was, 
of  course,  a  "man  of  God,"  and  could  hear  God's  words. 
(John  viii.  47.)  Cornelius  did  not  understand  the  plan  of 
salvation.  Peter  being  a  teacher  "according  to  mine  heart," 
was  sent  of  God  to  feed  Cornelius  "with  knowledge  and 
understanding"  and  he  said,  "Of  a  truth  I  perceive  that 
God  is  no  respector  of  persons.  But  in  every  nation  he 
that  feareth  Him  and  worketh  righteousness,  is  accepted 
with  Him."  (John  viii.  34,  35.)  And  since  Cornelius 
"feared"  God,  Peter  fed  him  with  the  knowledge  of  his 
acceptance  with  God. 

Since  God  Almighty  hath  exalted  Jesus  Christ  "  with 
His  right  hand  to  be  a  Prince  and  a  Savior,  for  to  give 
repentance  to  Israel  and  forgiveness  of  sins."  (Acts  v.  31.) 
Jesus  said  unto  the  eleven  "That  repentance  and  remission 
of  sins  should  be  preached  in  His  name  among  all  nations, 
beginning  at  Jerusalem."  (Luke  xxiv.  47.)  Peter  said  to 
Cornelius,  "And  He  commanded  us  to  preach  unto  the 
people,  and  to  testify  that  it  is  He  which  was  ordained 
of  God   to   be   the  judge   of  quick   and  dead.     To   Him 


Appendix.  177 

give   all   the   prophets   witness,    that     through    His  name 

whosoever  believeth  in  Him  shall  receive  the  remission  of 

sins."     (Acts  X.  42,  43.)    From  the  last  three  quotations 

we  learn  that   Jesus  hath   been  exalted  to  give  repentance 

to  Israel;  to  give  the  forgiveness  of  sins;  that  repentance 

and  remission  of  sins  should  be  preadied  in  His  name  among 

all  nations,  and  that  Peter  is  preaching  to  Cornelius  **  that 

through    His    name    whosoever    believeth   in    Him,   shall 

RECEIVE   the   remission  of  sins.     Although   Cornelius  was 

one  of  the  **  Elect  according  to  the  foreknowledge  of  God," 

*' chosen   of  God   in   Christ  before    the  foundation   of  the 

world ;"  although  Jesus  had  put  away  sin  by  the  sacrifice  of 

Himself,  whose  blood  was  so  precious  that  it  *^  cleanse th  from 

all  sin,"  yet  Cornelius  had  not  been  cognizant  of  the  fact. 

After  divine,  or  eternal  life  had  been  imparted  to  him,  God 

sent  Peter  to  preach  to  him,   and  since  he  was    ready  **to 

hear  all  things  that  are  commanded  thee  of  God ;"  (Acts  X 

33)  and  since  he  was    commande'd  to  preach  remission  of 

sins  in  the  name  of  Jesus,  Peter  tells  Cornelius,  **  whosoever 

believeth  in  Him  shall  receive  the  remission  of  sins,"  and 

Cornelius  being  quickened,  a  man  of   God,    and  of  course 

a   believer,    certainly    received   the    ''knowledge"  of   the 

remission  of  sins. 

Having  extended  the  discussion  of  this  subject   as  far  as 

space  will   admit  of,  I  close  by  saying  to  the  ministering 

brethren,  "preach  the  word;"  earnestly  contend  for  the  faith 

once  delivered  to  the  saints ;  feed  the  church  of  God,  over 

the   which  He  hath  made  you  overseers;  feed  them  with 

knowledge  and  understanding. 

"Feed  every   little  Lamb, 
And  of  the  flock  take  care." 


178  Appendix. 

Speak  comfortably  to  Jerusalem,  cry  unto  lier  that  her 
warfare  is  accomplished,  that  her  iniquity  is  pardoned ;  for 
she  hath  received  of  the  Lord's  hands  double  for  all  her 
sins.  And  when  the  chief  Shepherd  shall  appear,  ye  shall 
receive  a  crown  of  glory  that  fadeth  not  away. 

Although  my  little  experience,  if  any  at  all,  has  hereto- 
fore been  published,  would  it  be  presuming  too  much  to  give 
a  short  sketch  of  the  same  together  with  ray  reasons  for 
joining  the  Regular  Baptists  ?  If  not,  I  will  under  the 
embarrassing  circumstances  attempt  it. 

I  was  raised  up  under  the  influence  of  the  popular  religion 
of  the  day — principally  Campbellism.  While  sitting  under 
the  sound  of  their  preaching,  I  would  sometimes  tremble 
and  quake,  but  so  soon  as  services  were  over,  this  trembling 
would  subside.  I  would  often  resolve  to  join  them,  but  one 
thing  was  always  in  the  way.  I  was  really  afraid  that 
I  could  not  go  to  meeting  a  sinner,  join  the  church,  be 
l)aptized  and  i-eturn  horiie  the  same  day  full  of  "joys 
unspeakable ;"  yet  it  was  my  intention  ultimately  to  join  the 
"Christian"  church.  This  caused  me  serious  reflections  at 
times.  When  about  the  age  of  twenty,  my  reflections 
became  more  and  more  serious ;  and  now  I  felt  indeed  to  be 
a  sinner  in  the  sight  of  God,  yet  I  tried  to  smother  these 
thoughts. 

A  protracted  meeting  was  being  held  some  two  or  three 
miles  distant,  which  some  of  my  young  associates  were 
attending,  and  seemed  to  be  deeply  concerned,  but  rather 
than  go  I  went  to  the  Bay  Creek  bottom  to  work.  While 
there  had  very  serious  thoughts,  and  it  occurred  to  my  mind 
that  my  friends  were   professing  religion   and  leaving   me 


Appendix.  179 

behind  and  by  myself.  Whether  these  thoughts  were  from 
a  proper,  or  otherwise,  source,  I  know  not,  but  to  this  day 
have  my  doubts  as  to  whether  they  were  evidences  of 
conviction.  On  going  home  I  met  one  of  my  brothers,  who 
seemed  dee})ly  concerned  in  matters  of  religion.  We  slept 
together  at  night.  Some  time  after  we  had  retired,  I  heard 
him  praying  the  Lord  for  mercy,  when  it  appeared  to 
me  that  I  was  in  the  presence  of  an  angry  and  sin-avenging 
God,  who  was  ready  to  pour  out  His  wrath  upon  me. 
If  not  mistaken,  I  felt  ''guilty  before  God."  The  next  day 
I  went  to  meeting  with  sad  feelings.  After  preaching  an 
invitation  was  given  to  mourners  to  go  to  the  **  anxious 
seat,"  but  since  none  went,  the  preacher  said:  ''Farewell; 
if  you  will  go  to  hell,  good  bye."  I  left  the  meeting  with  a 
hard  heart.  The  next  day  I  attended  meeting  at  another 
place ;  and  on  my  arrival  it  appeared  that  every  one  looked 
upon  me  with  scorn  and  contempt;  that  I  was  friendless 
and  forsaken.  I  took  a  seat  to  myself,  and  such  were  my 
feelings  that  my  eyes  were  filled  with  tears.  My  pitiful, 
awkward  prayer,  which  I  attempted  to  utter,  seemed  to 
be  solemn  mockery.  After  preaching,  mourners  were  called 
for  and  some  ten  or  fifteen  went  forward,  but  feeling  too 
mean  I  did  not,  prefering  rather  to  be  to  myself.  Since 
others  were  going  to  the  "anxious  seat"  and  professing, 
I  finally  resolved  to  go  to  the  mourner's  bench,  when 
one  would  come  along  and  tell  me  to  do  this  and  another  do 
that,  &c.,  but  in  one  thing  they  all  centered.  It  was  this: 
That  I  must  exercise  faith ;  that  just  so  soon  as  I  would 
believe,  God  would  come  immediately  and  relieve  me; 
for  He  was  ready,  willing  and   waiting   to   save   me.     Of 


180  ApPEIfDIX, 

course  I  tried  to  do  everything  they  told  me,  thinking  they 
knew  what  to  tell  me  to  do.  But  for  the  life  of  nie,  I  could 
not  exercise  sufficient  faith  to  believe  that  God  would  come- 
instantly. 

One  day  the  preacher  said  to  the  mourners  that  so  long  as 
they  did  not  exercise  faith  they  were  making  solemn 
mockery.  Thinking  he  knew,  I  strained  every  power  within 
me,  for  I  really  did  not  wish  to  naake  a  mock  of  God 
Almighty,  but  it  was  no  go.  I  could  not  "exercise"  from 
the  fact  that  I  didn't  have  it.  But  they  told  me  to  ask  God 
to  give  me  faith.  Bup[X)se  I  did.  I  certainly  asked  without 
it,  and  "without  faith  it  is  imjx)ssible  to  please  God.'^ 
Hence  I  could  not  please  God,  and  He,  therefore,  could  not 
gmnt  me  faith.  The  Bible  says  that  our  faith  is  born  of 
God.  (See  1  John  v.  4.)  Jesus  says  this  is  the  work 
of  God  that  ye  believe  on  Him,  «fcc.  (See  John  vi.  29)  and 
God  deals  it  to  every  man  according  to  the  measure  of  faith. 
(See  Rom.  xii.  3.)  Now  when  God  gives  fiiith,  one  believes 
and  to  the  extent  of  the  ''measure"  he  can  "exercise,"  and 
no  more.  But  our  preachers  were  silent  on  these  Scriptures 
and  required  faith  at  our  hands, — a  matter  impossible  with 
me  at  least.  Time  passed  on  and  while  others  were  making 
professions,  I  was  growmg  worse;  and  sought  solitude, 
where  everything  in  nature  seemed  garbed  in  loneliness 
and  where  the  frowns  of  an  angry  God  appeared  to  be  upon 
me.  I  finally  concluded  to  go  back  to  meeting  and  get 
down  upon  the  ground  as  low  as  possible  with  the  thought 
that  God  might,  perhaps,  take  pity  on  me.  While  there 
my  pitiful  mockery  of  a  prayer  was  hushed ;  I  forgot  that  I 
was   a    "mounier,"    (if  one   at   all)   and    was  listening  to 


Appendix.  181 

the  most  beautiful  singing  I  thought  ever  uttered  by  mortal 
tongue.  On  my  way  home  a  spark  of  hope  seemed  to 
manifest  itself.  At  night  about  12  o'clock  my  burden  was 
gone,  and  those  who  had  apparently  been  my  enemies,  now- 
seemed  to  be  my  best  friends  and  I  desired  very  much 
to  meet  them.  Next  morning  I  was  calm  and  quiet,  but 
said  nothing  to  any  one  in  regard  to  my  state  of  feelings. 
On  meetitig  me  some  would  say  that  they  could  plainly 
discover  a  change  upon  my  countenance,  and  that  I  might 
just  as  well  acknowledge.  I  told  them  not  to  try  to  make 
me  think  I  had  met  with  a  change.  I  was  in  this  calm 
state  for  about  a  half  day,  when  it  appeared  to  me  that 
I  was  deceived.  Oh !  imagine  my  feelings.  Deceived !  I 
thought  I  was  ruined.  I  was  in  this  deplorable  condition 
for  about  a  half  day,  when  I  sometimes  hope  the  Lord 
* 'journeyed  that  way  and  poured  in  the  oil,' causing  me  to 
rejoice  with  joys  unspeakable.  On  looking  back  to  said 
time  I  now  often  exclaim,  Oh,  if  I  had  had  one  of  God's 
pastors  to  have  taught  me  with  "knowledge  and  under- 
standing"— for  I  was  truly  ignorant — it  would  have  been  a 
great  blessing  and  of  untold  benefit  to  me,  and  would  have 
saved  me  from  error  and  the  false  way  that  I  very  soon  got 
into.  But  being  deprived  of  this  and  knowing  no  better,  I 
attached  myself  to  the  Missionary  Baptists,  or  like  the 
prodigal  son,  joined  myself  to  a  citizen,  where  I  fain  would 
have  eaten  .the  husks,  but  nothing  palatable  was  given. 
Since  I  could  not  grow  in  grace  as  the  others  seemed  by 
their  actions  to  be  doing,  doubts  and  fears  arose  as  to 
whether  I  had  ever  been  born  again.  Hesitatingly  I  would 
speak  of  this  (from  fear  they  w^ould  become  offended  at  me) 
when  they  ^vould  tell  me  that  I  must  not  doubt. 


182  Appendix. 

Time  passed  on,  and  being  so  filled  with  doubts  and  fears, 
I  had  almost  come  to  the  concUision  that  I  was  deceived,  but 
at  an  unexpected  time  it  seemed  that  Jesus  Christ  appeared 
so  close  to  me  that  I  could  almost  reach  Him  with  my  hand, 
and  shed  His  love  abroad  in  my  heart  till  it  was  full ;  till  it 
run  over  with  unsi)eakable  joy  and  happiness.  I  thought  it 
is  enough;  Til  doubt  no  more— but  alas!  it  was  soon 
whispered  to  me  that  this  was  all  delusion.  This  may  be 
true,  but  when  my  little  hope  seems  almost  gone,  I  look 
back  to  this  circumstance  and  "  take  courage." 

After  some  length  of  time  I  purchased  and  moved  to 
a  small  farm,  which  was  near  an  Old  Baptist  church. 
I  attended  meeting,  and  the  first  food  I  ever  received  fell 
from  the  lips  of  an  Old  Baptist  minister.  He  could  tell  me 
abf)ut  my  travels,  my  little  hope,  my  little  feelings,  doubts 
and  fears,  &c.  Yet  I  did  not  believe  the  Old  Baptist  to  be 
the  C'hurch  of  Christ.  I  was  not  prepared  to  believe  it; 
but  still  continued  to  attend  my  own  meetings,  where 
all  was  wrangle  and  jangle.  One  would  preach  this  was 
the  plan ;  another,  that,  &c. ,  and  hence  I  would  go 
away  without  being  edified,  and  when  hungry  would 
necessarily  have  to  attend  the  Old  Baptist  meetings,  that  I 
might  feast  upon  the  scattering  blades  that  might  fall 
near  me. 

There  was  a  marked  difference  between  the  doctrines 
advanced  by  the  Missionary  Baptists  and  the  doctrine 
advocated  by  the  Regular  Baptists.  While  the  former  set 
forth  many  plans  of  salvation  and  that  the  work  of  saving 
sinners  was  yet  to  be  done,  the  latter  preached  only  one 
plan,  and  that  the  work  had  already  been  done.     Although 


Appendix.  183 

this  was  new  to  me  (for  the  key  of  knowledge  had  been  taken 
away  from  me  by  false  teachers)  yet  for  several  years  I  paid 
particular  attention  to  it  and  read  the  Bible,  making  this 
resolve :  that  should  I  become  convinced  that  the  Regular 
Baptist  is  the  church  'of  Christ,  I  would  offer  myself  to 
them.  It  was  soon  evident  that  I  was  unavoidably  falling 
in  love  with  them,  and  hence  I  tried  to  resolve  not  to  go  to 
hear  them  preach  any  more ;  but  I  ivouJd  go,  and  finally 
became  a  regular  attendant  at  their  monthly  meetings  where 
I  was  fed  with  knowledge  and  understanding  until  I  became 
thoroughly  convinced ;  but  could  not  carry  my  resolution 
into  effect,  from  the  fact  that  I  felt  too  unworthy  and  sinful 
to  offer  myself  Yet  I  dearly  loved  them.  Finally  I 
became  so  distressed  that  I  could  see  no  peace  of  mind. 
After  laboring  under  this  sad  circumstance  for  some  time,  I 
concluded  to  drag  out  a  miserable  life  alone ;  for  I  would 
rather  die  it  seemed  than  bring  a  reproach  upon  the  church. 
But  very  soon,  went  before  the  church,  told  them  my  little 
experience,  and  was  received.  Thus  I  bade  adieu  to  the 
"gallant  ship  ;"  a  lasting  farewell  to  the  "  galley  with  oars,' 
(Is.  xxxii,  21)  and  joined  that  "poor  and  afflicted  people,', 
whose  trust  is  in  the  Lord,  and,  although  I  still  felt 
unworthy,  yet  my  tempest-tossed  and  troubled  mind  was 
stilled,  and  there  was  a  great  calm,  which  remained  with 
me  until  about  two  weeks  previous  to  the  day  appointed  for 
baptism,  when  I  began  to  fear  I  was  mistaken,  and  hence 
not  a  proper  subject  for  baptism.  The  nearer  the  time 
approached  the  lieavier  my  burden  became  ;  and  when  the 
time  had  fully  come  I  barely  could  muster  up  com-age  to 
submit.     With  fear  and  trembling  I  took  my  carpet-sack 


1«4  Appendix. 

and  started  for  the  water's  side.  On  my  arrival,  I  met  the 
gaze  of  upwards  of  thirteen  hundred  spectators,  who  seemed 
anxious  to  witness  the  scene.  Oh  !  that  Eld.  Fulkerson 
could  have  taken  me  to  some  dense  ravine,  and  baptized  me, 
but  how  could  I  bear  to  face  this  large  concourse  of  people  I 
Since  there  were  eighteen  of  us  to  be  baptized.  Eld.  F. 
seenied  more  than  pleased  at  the  idea  of  being  the  adminis- 
trator,  nor  did  he  appear  to  have  the  least  sympathy  for  my 
distressed  condition.  When  about  ready  to  go  into  the 
water,  my  troubles  seemed  to  leave  me,  and  although 
unworthy  yet  willingly  I  submitted. 

In  conclusion  I  would  say  that  I  have  seen  more 
enjoyment  what  little  time  I  have  been  among  that  peculiar 
people,  the  Regular  Baptists,  than  I  realized  during  the 
whole  of  the  thirteen  years  I  was  identified  with  the 
Missionary  Baptists.  I  close  with  the  following  lines  which 
I  have  composed.  They  are  not,  however,  inserted  for 
^  criticism  : 

1.  And  did  my  Savior  shed  his  blood 

On  rugged  Calvary  ? 
And  did  He  suffer,  bleed  and  die. 
And  bear  my  sins  for  me? 

2.  Behold  Him  nailed  up  to  the  tree; 

Hear,  oh  !  His  groans  and  cries  ; 
Exclaimed  "  'tis  finish'd,"  gives  up  the  ghost, 
And  bows  His  head  and  dies. 

B.     But  pleased  was  God  to  lay  on  Him 
The  sins  of  Israel. 
He  paid  the  debt,  redeemed  his  sheep 
From  powers  of  death  and  hell. 


Appendix.  185 

Some  of  His  sheep  are  yet  astray 

From  vale  to  mountain  crest, 
He  shines  into  their  wand'ring  hearts. 

And  makes  it  manifest, 

That  He  did  bear  their  sins  for  them. 

When  nailed  up  to  the  tree; 
And  by  His  Spirit  now  draws  near, 

And  sets  the  captive  free. 

They  now  receive  remission  of 

The  sins  they've  committed, 
And  by  the  gentle  cords  of  love, 

They're  drawn  to  Christ  their  head. 

Oh !  how  I  hide  my  blushing  face 

To  think. how  kind  He's  been, 
When  I've  so  little  love  to  show, 

No  heart  His  praise  to  sing. 

Lord,  keep  me  humble  in  thv  .sight. 

Nor  let  me  from  thee  stray. 
Teach  me  to  obey  thy  great  command.", 

And  walk  the  narrow  way. 

And  when  I  lay  me'down  to  die, 

Oh  !  could  it  be  thy  will 
To  hover  'round  my  pillow  nigh. 

My  heart  with  love  to  fill ; 


l<'.     And  when  I  take  the  parting  hand 
To  earthly  ties  so  dear, 
Oh  !  may  I  lean  upon  thy  staff. 
And  never  yield  to  fear. 

11.     Long  as  I  lie  in  death's  embrace, 
Watch    thou  my  sleeping  dust, 


8. 


186  Appendix. 

And  bid  rae  rise  on  judgment  morn^ 
To  number  with  the  just. 

12.     Then  to  thy  name  be  all  the  praise, 
To  thee  all  glory  be; 
We'll  sound  thy  praises  long  and  loud 
To  all  eternitv. 


Thomas  J.  (;arr. 


iJ'^ 


(Pat         UZrtI  J-uJC^^tJL^ 


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